Even more striking for me was connecting with Germans of Turkish ancestry, which began some 30 years ago. I met them in Berlin and across Germany during my lecture tours. Everywhere I gathered the same impression: a fully occupied auditorium, dozens of volunteers, and open, eager faces all expressing the same message: I want to be part of this society, and I want to learn! These gatherings also meant starting the day with a hearty breakfast and ending it with an opulent meal.

I dare say that no other migrant group has such a successful story of education and integration as the supporters and friends of Fethullah Gülen. Within three generations, many have reached—and often even surpassed—the educational level of German society.

I am myself a descendent of migrants who, for religious reasons, had to leave their homeland. I therefore know what is going on in the hearts of those who cannot see their parents and relatives in Turkey. For them, Fethullah Gülen was a source of strength and hope, much like John Paul II was for Poland during times of turmoil and trouble. Here again faith played an important role!

We know from many sources that Fethullah Gülen had a gift for inspiring many people. They listened to him, they followed him and spread his sermons. Thanks to the ongoing technological revolution, he was able to reach millions around the world. I witnessed his impact firsthand as I met people who responded to his call for education—across Asia, America, Africa, and throughout Europe.

The memory of Fethullah Gülen will endure, the schools of the Hizmet movement will stand as lasting evidence of a faith capable of moving mountains. Farewell, Fethullah Gülen!

At one time this blessed world bore little resemblance to the one we know today. Its colors, atmosphere, and people were steeped in a unique spiritual essence. With an unyielding determination to safeguard their identity, its inhabitants cherished the values inherited from the past, celebrated timeless traditions, and reveled in the rich tapestry of material-spiritual beauties that derived from this unique combination. The downtowns, markets, and streets were each just like the sacred space of a sanctuary, and places of worship were just like a projection of the Ka’ba. With the breadth of their feelings, thoughts, and hearts, people all over this world would encounter spirits of remarkable depth, refinement, kindness, and contentment, wherever they ventured. It felt as though their warm reception had washed over them, and they would forever whisper words of gratitude for the privilege of residing in such a welcoming country. The mercy of the heavens, the splendor of the angels, and the compassion of mothers could be heard in every sound and breath, and every district would emerge like a bay of trust. In this place, people would occasionally turn earnest when extolling the Truth, and at other moments, their heartfelt gratitude would erupt in joyful cheers, yet they always carried a smile in their thoughts and words. Wherever these cheerful faces journeyed, it seemed as though a delightful morning breeze was gently caressing the surroundings. Hearts burdened by life’s pressures and spirits weighed down by some momentary setbacks would find solace in this magical atmosphere akin to seeking refuge in the shade of heaven. They would cast off their worries and, as if they had taken a spiritual bath, they would emerge refreshed and serene.

Schools perpetually beamed with the radiance of knowledge and wisdom. Sanctuaries, each a sacred space of light and splendor, would illuminate their surroundings throughout the day just like a spiritual guide or teacher. They would gently share celestial words with those seeking refuge, gracing them with heavenly guidance. Pulpits would become upsurge stations of otherworldly wisdom and spread rays of their sacred enlightenment into hearts. Our houses would transform into the gateway to these schools, sanctuaries and pulpits, resound with spirit and meaning as they celebrated the gentle breezes and lights radiating from these places. Streets and roads, enriched by individuals embodying faith and enlightenment, resembled showcases of divine blessings from these schools and sanctuaries, as if they were transforming every location into a sacred space for both worship and learning.

People of that time refrained from disparaging themselves with lies, slander, or conspiracies. Even if occasionally the pitiful murmur of a few wretches – ignorant of human values and showing no respect for people or God – or the clamor of oppression were audible, the predominant disposition of the vast majority of society consistently remained distant to such lowly actions which could be attributed only to those of lesser character. Immorality was never so publicly displayed to embarrass the face of the nation. Evil found no prolonged opportunity to endure. Shamelessness absolutely could not spread, and even if the aptitude for sin and rebellion flexed its muscles, it did so secretly. Efforts in such a rebellious direction would not succeed. If they did, they couldn’t persist, they would perish shortly after birth, leaving behind an enduring sense of regret. People of that time often sought repentance regardless of whether or not they had sinned, and hurried to purify themselves under the fountains of sincere penitence. They constantly strengthened their determination through prayer and pleading, striving to draw nearer to God.

In that society, everyone regarded each other with trust, took great care to maintain trustworthiness, and no one felt unsafe from others. Even if on the rare occasion they were deceived, they never deceived others – it never even crossed their minds. They considered deceiving or cheating someone as the greatest disrespect to the reality of being human, and they protected their reputation as they did their honor. The voice and influence of brute force asserting “I said so” were seldom heard among them. In the event of sporadic capricious acts or transgressions, they would solve them without creating a commotion, they would give concessions enough to silence the one who was causing anarchy.

In contrast to places and times when might was right, rule of law was miserable and arbitrary, in this blessed society, law was essential, justice was predominant, people assisted one another, and power consistently rested in the hands of the “right.” Individuals of the society were like the limbs of one body. They were respectful towards one another and valued the importance and necessity of every individual. Sharing was second nature to them. Diverse ideas and opinions were seen as enriching, and they held a broad respect for different viewpoints. No one labeled another a bigot based on belief or disbelief. Apart from a few isolated instances, there was no fear of being assaulted or crushed upon. Their hearts were guided by commitment agreements, trust, compassion, and mercy. Lies were considered something a believer would never lower himself or herself for, and even the mentioning of the word “disloyal” was cause for embarrassment. Oppression and transgression were always met with reprehension, and killing was considered to be monstrous.

At that time, embezzlement, which is now a significant issue, was unheard of. Speculation was a word that could only be found in some foreign dictionaries. Appropriating things unlawfully was considered banditry. Getting involved in this kind of vice was a cause of shame not only for the perpetrator, but also for their family, tribe, and village or town where they lived. Their faithful sentiments and thoughts ran as profound as the marrow within their bones, constituting the essence and vitality of their being. Virtue was considered an indispensable high truth and living faithfully a necessity of being human. Everyone lived constantly with the ideas of “faith,” “knowledge,” and “wisdom” and frequently exuded love and reverence for God. No one transgressed the boundaries of others. In cases of accidental transgressions, they acted in accordance with the principles of believers, refraining from responding to a wrong with another wrong. If mistreated, they upheld their commitment without any anticipation of reciprocation. They would counter crude behavior with courtesy aiming to teach through example; thus, ensuring evil remained unidirectional, reducing by half the potential negative consequences that might have arisen.

During the last few centuries, as a society we have become, if not fully so, very remote from these high human values. Our collective thought and character have been marred by a succession of ruptures. The beliefs and thoughts we used to identify ourselves with have started to lose color, and some of us have even found ourselves in degradation. The smiling and pleasant faces of the past have been replaced with frowning, complaining, sullen faces, often darkening with hostility and hatred and reddening with rage. It seems as if the spirited, joyful, warm, welcoming, and refined individuals of our society have vanished, replaced by extremely rigid, rough, and fragile entities that resemble humans but whose essence and spirit have become charred. 

However, this situation hasn’t always applied universally. Alongside those experiencing internal decay, detachment, or identity denial, there were also many individuals whose characters had not degenerated, who remained pure and uncontaminated, tied to the roots of their spiritual essence. They eagerly anticipated a guiding light, a call to prayer, and a renewal of their faith with a sincere, contemporary voice. With a sense of temperateness that had exuded from their roots of spiritual essence, imbued with natural goodness, respect and forgiveness towards all, they patiently awaited an opportune moment to express themselves. Actually, for some time, these people occasionally congregated,  driven by the noble values of their heritage, to explore ways to foster societal harmony. Through these endeavors, they beckoned for God’s extra blessings, and, whether consciously or not, they steadily advanced towards a revival, as if they had heard the trumpet of Israfil. These pure spirits, which I will compare to the currents of fresh water in the salty seas, exuded an unwavering sincerity, profound resignation, and submission to God that mirrored His presence, and consistently evoked a captivating impact on people.

They were not just in harmony with people, but also with the heavens and earth and all of creation. They were at peace with everyone – they were friends to friendship and enemies to hostility and hatred. They were open to sharing and closed to things like self-interest. They walked towards the horizon of genuine humanity, eyes sparkling with hope and their hearts brimming with the excitement of love, all the while avoiding entanglement in the surrounding chaos. On the one hand, their beliefs in the next life and eternity were sincere, and on the other hand, in some respects, they were fully aware of the worldly affairs. They adeptly analyzed events, considering both this life and the next in their interpretations. They consistently aspired to align their lives with the vibrant hues and intricate patterns of their hearts, fueled by a determination akin to that of the prophets, as they journeyed towards eternity. In their eyes, pleasures and joy that come their way without their asking for them are nothing but rewards given in advance to the weak, and the praises they received were tokens of celestial hospitality extended as a courtesy by heaven.

Yet, these experiences were reserved for only a select few. For them to be fully adopted by a majority, at least accepted and lived to a certain extent, it is evident that people must possess a love for truth and exploring. They should analyze and synthesize, and engage in continuous brainstorming. Once these principles are put into action, minds will be enriched with knowledge, judgment will evolve into a wellspring of wisdom, and softened hearts will pulsate with love. Only then will the uniqueness of truly being human emerge with full clarity.

In this respect, it appears that attaining this level and reaching this horizon is as difficult as it is important. Who knows what hardships those who preceded us endured in order to reach the summits they marked with their flags. What abysses they encountered, what dreams they pursued amidst weariness, what efforts they made, what perspiration they shed, what trials they weathered, and what tormenting events they endured. How many times they faced death only to rise anew, and how many times they sighed in moments of helplessness?

Indeed, maintaining one’s true self is a formidable task; self-discovery and the pursuit of reaching the standards set for humanity are challenges that surpass the ordinary difficulties of life. Such a task requires faith before anything else, an effort to investigate, suffering, and love. It requires to take advantage of opportunities, especially when hopes of survival coexist with risks of annihilation.

To date many people have succeeded in this harder-than-hard task. These heroes and their achievements can be considered as points of reference for probable future successes. Now we find solace in dreams of an illuminated future, envisioning eras enlightened and woven by love, mercy, compassion, understanding, and respect for everyone’s position. At every daybreak we eagerly await the propitious moment when the cavalry of dawn will appear.

Hizmet is a group of people that I have observed carry out the best of
Islamic ideals: kindness, hospitality, love, selfless service. They are
mainstream in their creed, as far as the Sunni Islamic school of thought
goes. They read the Qur’an; they pray five times a day; they fast. They’re
very spiritual people. They don’t push their beliefs, their Islamic
beliefs, on non-Muslims. That’s not what they’re out to do. They’re out to
serve the world, Muslim and non-Muslim alike. So in terms of being an
“un-Islamic cult,” Hizmet is anything but. What they really are, in my
opinion, is a true embodiment of the Islamic ideals of love and service to
the other. And I’ve never seen anything to suggest otherwise.

I’m a civil rights activist, a human rights activist; I don’t take my
marching orders from demagogues whether they are domestic or foreign,
whether they are elected or dictators. What I look at is the process, and
what troubles me in today’s Turkey is the process. Due process is the
arbiter between those who accuse and those who defend. It’s absent in
contemporary Turkey. And there has to be independent judiciary; it has to
be judges and a court that is not in anybody’s corner. What we’re seeing in
Turkey, unfortunately, is a situation where government is essentially run
by one party that acts as both the accuser/the prosecutor, the judge and
the executioner. And those who are accused don’t really have any leeway in
the system to defend themselves.

Those who know Hizmet, who have interacted with Hizmet, know Hizmet is the
farthest thing from violence. They’ve never promoted violence; they’ve
never accepted violence; they’ve been the first to condemn violence,
including a violent overtake of a Republic, a coup. They’ve condemned this
coup, and they’ve never promoted anything close to it. They’ve never been
involved in anything that is violent in nature.

Now that the accusation is there, we have to ask for proof. And, even if
there are individuals who may be associated with the Hizmet who were
involved in one crime or another, including a coup, the question becomes:
at what point do you incriminate an entire movement of millions of people,
volunteers who want to serve humanity through their Islamic ideals? Can we
condemn a teacher, a 24-year-old woman serving in some remote part of
Turkey, Pakistan, or Kazakhstan, or anywhere in the world where they build
schools in areas of underserved, underprivileged communities? How are these
souls devoted to service affiliated or associated with that particular
crime?

What you look at here is a witch hunt; it is “guilt by association.” These
are not in the tradition of liberal justice, liberal values that
democracies espouse.

And it’s exactly what is happening around the world when people in power
want to shut out those who are not in their pockets, those they can’t
control, or those whom they don’t like.

When a government is moving towards autocracy, when you’re becoming a
demagogue, when you become the “state” (l’état, c’est moi) and
when you shut out opposition, shut down media, imprison journalists, and
declare organizations, schools, mosques, or associations or universities or
charities, as terrorist organizations just by a signature, then I have to
say, that is incorrect, and that is problematic, and that is unjust!

And I’ll raise my voice, as a Muslim, as a human being, but also as a civil
rights and human rights activist, because civil rights and human rights are
not piecemeal. They cannot be divided; they cannot be allocated to one
group and then denied to another. I believe that ideals are only good and
are only meaningful if they apply to all human beings. It’s a belief in
blind due process, a blind independent judiciary, and having the procedures
and the processes of justice apply everywhere, equally, to all people.

When I read the news that [Hizmet] schools were being shut down in
Pakistan, it hurt, because Pakistan is in need of good schools, it’s in
need of education. We hear about radicalization, we hear about illiteracy,
we hear about the lack of education in parts of the country – same in the
United States, same in the world. And anyone who is putting themselves into
service to build schools and educate young people is doing good in the
world. As someone who built an organization, I understand how much effort
this takes. I understand every wall that is painted, every nail that is
hammered into that wall, every computer that is bought and connected, every
chair and every table, and then all of the content that comes along with a
good education. It takes so much to build a single classroom, let alone a
whole organization. And here you have a school of many classrooms, and then
you have a movement of many schools. One signature, for political pressure
or for personal gain, shuts it all down.

It’s so hard to build. It’s so easy to destroy. And we, Muslim-Americans
and people of conscience, have to raise our voices and say, “We don’t stand
for that!”

Ahmed Rehab, CAIR (Council on American-Islamic Relations), Chicago

This article has first been published in the special issue of the Fountain Magazine © Blue Dome Press

The importance of character education programs

There are some programs that are called character education for detection of problematic behavior and school violence prevention or reduction. Was, Woltz, and Drew (2006) underscored the need for character education programs through utilizing statistics concerning school violence, absence, and dropout percentages. Bohlin, Farmer, and Ryan (2001) utter that in the US, there is a rising demand in schools to provide effective character education, whose purpose is to increase moral values, respect, citizenship, social skills, etc.

One of the most significant goals of character education programs is to decrease the bullying and peer-victimization that pervade many schools (Batsche – Knoff, 1994). Hence, character education programs should be taught effectively to prevent behavior problems and help students solve their own problems, since effective character education programs can alter the climate of a school by influencing the behaviors and attitudes of the students. That is, when appropriately implemented, character education programs encourage a positive school climate, thus improve academic performance and learning (Sherblom, Marshall – Sherblom, 2006). In addition, Leming (1993) expressed that “teachers in the program classrooms reported a statistically significant two-and-one-half times reduction in problem behavior in students” (p. 68).

The need for computer-based animated vignettes

In order to cope with the aforementioned problems such as bullying, victimization, unwanted behaviors within schools, etc., character education institutions can hire more teaching staff, or teachers can work more than they have done before. However, neither hiring more staff nor working harder is an appropriate solution to help students deal with the problems encountered in schools, because students should learn to cope with the problems by themselves. Thus, they need to have the self-confidence and self-esteem to overcome inappropriate behaviors. It means that the implementation of the character education programs is crucial in terms of their effectiveness.

In this respect, there could be some efforts to facilitate social competence within the classroom and to lead to positive behavioral outcomes (Kam, Greenberg, – Kusche, 2004). Therefore, as an alternative solution, computer-based animated vignettes utilized in character education programs such as Clover, which “is a multimedia tool that empowers students to construct their own animated vignettes that meaningfully express personal experiences” (Baily, Tettegah – Bradley, 2006, p. 802) can be part of these efforts to solve students’ problems in moral and social situations by stimulating them to engage in problem solving (Bailey et al., 2006).

It is important for these programs to be computer-based, since, as Bers (2001) underscored, computers are influential tools for self-exploration. Computers are also beneficial for children in terms of socialization. Heft and Swaminathan (2002) mentioned in their study that children could interact with one another because instructors want them to work in pairs. This provokes them to ask questions to each other to solve problems. Furthermore, in the study done by Nastasi and Clements (1992), it was revealed that a computer-based program, Logo, could foster cognitive development by stimulating cognitively-based resolution of cognitive struggles.

Definitions of animated vignettes

Tettegah and Anderson (2007) describe Animated Narrative Vignettes (ANV’s) as “concrete examples of people and their behaviors, and stories about individuals, situations, and structures that can make reference to important points in the study of perceptions, beliefs, and attitudes” (p. 51). Some researchers, Zhou et al. (2003) define vignettes as ”emotion-evoking stimuli presented via audiotapes, videotapes, or realistic enactments that aim to make participants believe that the events and people involved in the stimuli are real, not hypothetical.” As understood through the definitions, animated vignettes are related to either behaviors or real visual events. Therefore, animated vignettes may be utilized in character education classes to make them more effective to reduce behavioral distortions.

Animated vignettes in character education

Bailey et al., (2006, p. 796) pointed out that when technology education is integrated within learning activities that are meaningful to students, it could be more effective. Therefore, they aimed to seek to link the delivery of technology and character education through the utilization of animated vignettes. In this process, students can gain and exercise technological skills and learn how to figure out concepts within a learning activity that is important to them while also building the vignettes via computers (Bailey et al., 2006, p. 796). Vignettes have been utilized to instruct Mathematics and Science, management skills, problem solving, and character education (Bailey et al., 2006,p. 797). In the sense of character education, Vignettes are typically used to facilitate some techniques, such as reflection, role-playing, problem solving, and ethical thinking and positive social behavior among students (Bailey et al., 2006,p. 797).

So far, this paper has discussed the importance of character education programs, the need for animated vignettes, and their definitions. Next, this paper will present the effectiveness of animated vignettes and how they can facilitate learners to recognize and reduce problem behaviors.

The effectiveness of animated vignettes

Vignettes are beneficial and effective as a teaching instrument; this is because they can provide real representations of situations, helping students solve problems (Bailey et al., 2006). In the article of Bailey et al., (2006), it is sought to link technology and character education through constructing and utilizing animated vignettes. Researchers illustrate that animated vignettes could be more beneficial when they provide three important features: meaningfulness, personal experiences, and having a dialogue.

a) Meaningfulness

Thanks to these computer-based animated vignettes, students will be able to learn via some activities that are meaningful to them. To provide effective character education, vignettes can be used as a significant tool (Bailey et al., 2006, p. 796). For example, in the study implemented by Tettegah and Anderson (2007), animated vignettes were used for gathering data. Vignettes showed an interaction between two children – “Scott, a 9-year old Caucasian boy, and Jamilah, a 9-year old African American girl; or Jamal, a 9-year old African American boy, and Erin, a 9-year old Caucasian girl) – and one teacher (Ms. Litts), and one parent (Mr. Young)” (Tettegah – Anderson, 2007, p. 52).

The vignettes were counterbalanced to determine if responses given by pre-service teachers are different from one another about the race of the victim and perpetrator. A child told the animated vignette; thus, the characters in these vignettes symbolized real people in real life. Ms. Litts (the teacher) was working with the class on a supportive learning activity, such as making paper puppets or building bridges. However, there was no difference between activities in terms of vignettes. That is, the same performances were represented in each vignette. In these processes, making paper puppets or building bridges, the teacher wanted students to work each other, like “Scott with Jamilah in the puppet making activity or Jamal with Erin in the bridge making activity, depending on the vignette” (Tettegah – Anderson, 2007, p. 52). In each scenario, the boy (Scott or Jamal) told the girl (Jamilah or Erin) that they did not want to be in the same group with the girls because of their skin color. They added that their skin color might influence them. After that, the girl’s fathers reported the event to the teacher, Ms. Litts, and the teacher was surprised, since they had talked about Martin Luther King Jr., which she believed was relevant to the topic.

After watching the vignette, participants were asked how they would respond if they were in the teacher’s position, and they wrote down their responses. In this example, participants were asked to put themselves into another person’s position through animated vignettes. As a consequence of the study, participants could place themselves into another character, and could try to consider helping their children solve the prescribed problems.

b) Personal experiences

As a solution, computer-based character education programs could be effective if animated vignettes are “based on personal experiences rather than on artificially constructed circumstances” (Bailey et al., 2006, p. 794). Students can improve both self-awareness and interpersonal skills by practicing some skills shown in vignettes. That is, they can also incorporate theory and practice in a personally related way (Barter – Renold, 2000). Thanks to this process, students are able to engage in their own ethical and social thinking. This allows students to become more engaged in their own moral and social thinking (Tappan, 1991).

To illustrate, consider this example: in the study implemented by Tettegah (2005), there was a real experience of a father, daughter, classmate, and teacher developed in the animated narrative vignettes and told by a real person. After viewing the vignettes, the educators wrote some responses for problem solving to questions like, “Who does the participant express empathy with? In whose position does the respondent imagine himself?” (Tettegah, 2005, p.383). Thanks to these questions, teachers could better understand peer conflicts related to classroom education. Responses were to involve educators and students in sharing with others to help them to be aware of conflicts that are both peer and teacher-related (Tettegah, 2005, p.383).

c) Dialogue opportunities

Through using animated narrative vignettes, it is possible to have a dialogue that will allow educators to talk over and also foster a better understanding of bullying and victimization (Tettegah, 2005). Computer-based animated vignettes are beneficial tools for discovering relationships between people (Fong – Woodruff, 2003). For instance, well-known educators are brought together to discuss issues about oppression and discrimination in their classrooms through cultural portals. In these meetings, they try to figure out how to cope with the problems in the classroom and within the school’s social environment. Using computer-based tools to find the cause of complex behaviors in the class is very useful (Tettegah, 2005). Although this seems to affect students’ problem behaviors indirectly, it may be effective in comprehending the problems and discovering some solutions to reduce problem behaviors.

Conclusion

Implementing computer-based programs to help recognize and solve problematic behaviors could be very beneficial to many schools. As emphasized above, researchers have shown that there are problematic behaviors observed in schools. Therefore, character education programs could be effective to reduce and solve these problems. Making the programs more beneficial as a means of computer-based animated vignettes helps students notice and reduce problems. They can be more effective if they are meaningful to students and if students can put themselves into the real characters in the vignettes to recognize the problems. The personal experiences underscored in the vignettes trigger students’ awareness through practicing the skills showed in the vignettes. And the vignettes can assist in generating a dialogue between educators and students to understand the issues and help develop some solutions together.

Namik Top is a PhD candidate in the Department of Educational Psychology at Texas A-M University.

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Every human is precious with a special quality, and there are quite many of them at specialist schools. It is just a matter of being able to see that potential within every person, and be appreciative of

When I was requested to complete one of my practical teaching experiences at a specialist school,¹ I was worried. At the time, I was enrolled at a university to become a teacher, expecting to teach only at mainstream schools. The fear of unintentionally hurting the feelings of handicapped people in general was a big concern for me.

I prepared myself for the difficult task ahead. I was certain that this experience was going to be quite different to what I had previously encountered in regular schools, but what I experienced from the first day was beyond my imagination. I was surrounded with little children who could not see, hear, talk or walk. Normally, lunch time would mean kids running around and jumping with joy. It wasn’t like that here. Instead, there were a lot of students on wheelchairs, some walking slowly from one part of the room to another, some just sitting quietly, and some crawling on the floor. As I was watching them, I noticed a little boy approach. He crawled next to me and then patted the floor. I interpreted this as him asking me to sit next to him, so I kneeled down and said “Hello.” He reached over and gave the toy he was playing with to me and then crawled away slowly. For a brief moment I held the toy in my hands looking around confused. I did not know what to do.

Mike² was one of the four students in my class. He was visionally impaired. He could not walk either hence had to use a wheelchair. What was so lovely about Mike was his responsiveness; he would respond to everything, even to a question directed at someone else or to a conversation other people were having. Mike was one of the triplets; according to my mentor “he was the unlucky (!) one.”

Sam was another student also with limited vision. Some days he would surprise us by recognizing the person who walked in through the door; however, most of the time, he could not see objects that stood right in front of him, often tripping over them. Walking was also a difficult task for him; his teachers were teaching him how to use a cane. He was a popular boy at school. He would talk to everyone and most importantly, he would never forget them. His parents were considering enrolling him into a different specialist school due to his exceptional memory and fast learning skills.

Shane was the third student who could not speak. He was also using a wheelchair. Teachers were working vigorously to teach him how to use a machine that would assist him with his speech and also how to operate an automatic wheelchair.

Lana was the last student of the class who had difficulties with walking. In order to walk she needed support or had to use a walking stool. She displayed signs of timidity next to strangers, yet her friendliness towards the three boys in her class was remarkable. She would constantly talk to them and attempted to walk towards them. She was very responsive to some of our questions, but not to everything. If you insisted on a response, she would place her head on the table and start to ignore you.

Eating was an issue for both Sam and Shane; they had to be given some kind of a special formula instead of regular food. The formula was made up of a milky substance and it satisfied their hunger. It provided them with all the necessary minerals and vitamins that they could not receive from regular diet. Although teacher-aids would come at certain times to give the students food, it was not to satisfy their hunger; rather, it was to give them the opportunity to experience different tastes.

Everything in this school was new to me, so I was extremely cautious with everything I had to learn. Teachers and staff seemed to be very nice and talkative to the children. Initially I could hardly even talk to the students. If they had a question, I would reply with a smile. With each passing day, I grew confident. Before long, I was like their regular teachers who constantly talked and laughed with them. I began to assist my mentor by moving students around with wheelchairs.

The friendship and the relationship students had with one another were genuine, pure and innocent. They were just like other children; thinking about toys, playing games, and more importantly, cherished the love they received from family and friends. They had wants, needs, fears, likes and dislikes just like you and me. The importance of being able to “see the person, not the disability” meant a lot to me.

At this school each student had a machine called the “Big Mac.” The teacher (my mentor) would record information about students’ day at school and parents were also expected to record issues relevant to home. Every day, these Big Macs would travel to and from home with the children. The teacher and parents would listen to them. Shane had to use a more advanced machine called “FL4SH” to help him with his speech. He had to press a button with his head to indicate what he wanted to say. Every day Shane’s mother recorded news and jokes on this machine. During my entire time there, she recorded a message almost every day. My mentor would describe Shane’s mother as the best parent she had ever seen. It was at this school, I realized the sacrifices both parents were required to give and how much they should all be applauded for it.

Normally, it took students a long time to learn my name. I believe it is due to the difficulty of its pronunciation. However, at this school, the time it took for the students to learn my name was quite shorter than any other schools I went for placements. Mike was the first to pronounce my name… He would repeat my name so many times that it would be impossible for those nearby not to memorize it. I tried desperately to reply to all of his calls, but it was an impossible task.

Sam was a Sesame Street fan like any other child; his favorite toys were a vacuum and a car that had the pictures of Elmo and the Cookie Monster on them. He carried these toys wherever he went. He would hug, kiss and talk to them. One day, he began to say things like, “Rukiye the vacuum is sad” or “the car is crying!” I asked him, “Why Sam?” He replied, “Because, they can’t talk.” I smiled and suggested, “Why don’t you teach them how to talk, Sam?” I encouraged him to continue talking and to tell them “don’t be sad, don’t cry, be happy.” He never forgot this conversation. He began to repeat the words “don’t cry, be happy” to his toys, whenever he was next to me. I just loved the way he taught the vacuum how to talk. He would say “don’t cry vacuum, you can talk now” then he would press the “on”’ button, to which the vacuum would respond by saying words like “Hello.”

Sam’s birthday was another memory I would never forget. It was his ninth birthday. The following day, my mentor asked Sam to talk about his birthday to his classmates. He told everyone that he and his brother were sharing the same party due to having birthdates that were not too far apart. He continued talking about blowing candles and everyone clapping. He concluded by saying “Then I went into my room.” When my mentor asked follow-up questions like, “did you stay in your room after that?” and “didn’t you enjoy the party Sam?” rather than answering the question, Sam continued to describe the cake, candles and the singing of the “happy birthday” song. I was saddened by the story of Sam’s birthday party. I tried to contemplate how it must feel to not be allowed to attend your own birthday celebration. My mentor assumed that it was to prevent Sam from screaming loudly as he always did when he became over excited.

One day, I witnessed Sam’s unique emotional state with my own eyes. He was crying, constantly stomping from one place to another as he violently smashed and threw toys around. Even his favorite toys were amongst the victims. His sickness triggered this lovely boy to go through such a drastic emotional transformation.

On another occasion as we were waiting for the other students to arrive, Lana asked me to bring her a book. She imitated her teacher and pretended to read the book to Sam and me. She repeated the words “you can walk, he said; I can walk, she said” on every page. I wondered why she concentrated on these particular words. Was it because of the difficulty she experienced while walking? Perhaps, in her own way, she was expressing her desire to walk.

Observing these lovely children helped me realize how little we are thankful for what we have. We have so much, yet often we fail to display our gratitude. We often compare ourselves to those who are more fortunate, rather than thinking about those who have much less. If we are disappointed about not having the latest shoes, shouldn’t we remember Shane, Mike or Lana, who could not walk? If we complain about not having the best eye color, shouldn’t Sam or Mike be remembered, who could not see? If we cannot be bothered to talk with our family at dinner, shouldn’t we remember Shane? Because no matter how much he wanted to say a simple sentence like “I love you,” he was not able to.

It was my last day at this specialist school; a place I initially had doubts about attending. I bought each student a toy, and showed them how it lit up when shaken. That day, moments before I left the class, my four students chanted, “Rukiye…Rukiye… Rukiye!” They had made up a song with my name. As I pushed Mike’s wheelchair towards his bus, he was still shaking the toy madly as he shouted with joy, “Rukiye, Rukiye look, I’m lighting it, I’m lighting it!” I wondered if he really saw the lights. I was extremely sad to leave them, but I had completed the requirements of my placement. I can never forget these lovely students. Their smiling faces, especially Mike’s shy giggles and Lana’s loud laughter are still echoing in my ears.

About a month had passed when I went back to the school for a short visit. I was curious as to whether the students would still remember me. It was heart-breaking not seeing Lana and Shane there because they were away that day. Sam and Mike were having their snacks; the usual, cheese balls for Sam and sandwiches for Mike. Mike did not say my name which he repeated so many times before. Instead, he smiled and giggled as I spoke to him. This was enough to cheer me up; it seemed as though he recognized my voice. My mentor asked, “Sam who is this?” To which he responded “Rukiye” with a huge smile. I spoke with Sam for a while and then said a last “goodbye” to both, as their teacher-aid took them outside for recess. During our short conversation, Sam did not forget to update me on the mood of his car: “Rukiye, car is crying… don’t cry car, be happy!” Eventually, the students may forget me. But one thing is for certain, I will never forget them…

Notes

1. In the Australian school system, institutions that provide education to disabled students are known as “Specialist Schools.”
2. Names of students have deliberately been changed for privacy reasons.

If you are involved in an educational system either as an educator or the parent of a high school student, then you might be familiar with the important role of AP courses in the life of high school students across the United States. AP courses also play important roles for high school students in other countries because AP courses are offered at all International schools opened by the United States. For instance, according to the 7th AP Report to the Nation, “universities in more than 60 countries recognize AP Exam scores in the admission process and/or award credit and placement for qualifying scores” (College Board, 2011, p. b). In other words, students enrolled in AP courses in any of those countries can earn college credit the same way they would do in the United States. So this is not a local phenomenon at all. Naturally, any parent or educator might wonder what the history of AP courses is, and what their benefits and roles are for high school students.

I have worked as an AP Coordinator and Guidance Counselor for a public school for more than three years. Unsurprisingly, many middle and high school parents have asked me numerous questions regarding the AP program. The following interview, which took place between one of the parents who had a daughter at the school and myself, should help the reader develop a good understanding of AP programs and their benefits for both parents and students.

Q: What is the Advanced Placement program?

A: The AP Program was created by the US College Board in 1955 with the motto “Connecting Students to College Success.” The AP program aims to prepare students for an academically demanding college experience. “Advanced Placement is a curricular option for academically superior tenth, eleventh, and twelfth-grade students. Naturally, courses offered in the program are more demanding in terms of time and intellectual skills than corresponding courses in the regular high school curriculum” (Postsecondary Educational Planning Commission, 1988, p. 4). Initially, AP courses began as a program for elite private school students to take college-level course while still in high school. This way, outstanding students could begin college with already earned credits needed for freshman year, which potentially would help them graduate college earlier.

Q: What is the role of the College Board regarding AP courses?

A: AP courses are developed and maintained by a non-profit organization, the US College Board, founded in 1900. This organization provides training for AP teachers, provides curriculum resources for both teachers and students of AP courses, and supports universities as they define their policies regarding AP grades, and develops and coordinates the administration of annual AP examinations. According to the US College Board, the AP program offers more than 30 different courses as of 2010. In 2009, nearly 1.7 million students worldwide took 2.9 million AP exams.

Q: Are AP takers increasing or decreasing?

A: According to the recent data released in the 7th AP Report to the Nation, the number of seniors taking at least one AP course and scoring 3 or more on AP exams has increased significantly (College Board, 2011, see Table I). The increases are due to growing awareness of the program, obvious benefits of taking AP courses, and the significant role of AP courses in the college admission process (Reichard & Keirn, 1999). Moreover, the No Child Left Behind Act (2001) offers states substantial federal funding, $24 million annually, to expand AP programs in underserved populations (Manzo, 2005).

Q: Are AP classes smaller than regular classes?

A: Since only academically outstanding students are accepted into AP classes, they are to be smaller, usually less than 15, as opposed to regular classrooms with 25 to 35 students. For instance, smaller schools like charter schools, might provide better opportunities for AP students in terms of class size because their student population is usually smaller than local public schools. Therefore, as is the case in my school, it is not a surprise to see AP classes with as low as 2 or 3 students per course. On the other hand, smaller schools may not offer as many AP courses as other public schools due to its student size.

Q: What about teacher quality? Do better teachers teach AP classes?

A: Yes, it is likely that AP teachers have either better training than other regular course teachers or more years of teaching experience, with higher degrees in subject areas. Moreover, AP teachers receive annual trainings in the subject they teach which is organized by the College Board. For example, I attended one of those trainings when I was assigned to teach AP Calculus in 2009. In trainings, you learn how to teach the course and they provide you with lots of resources to teach your course in depth. Conclusively, I believe that AP teachers may be better prepared in their content area as opposed to non-AP teachers.

Q: Can my daughter graduate early from college if she takes AP courses?

A: Yes, taking AP courses in high school will enable your daughter to realize her goal of graduating early from college because students can pursue college level studies while still in high school. That means AP students can transfer their high school credits to college and can replace them with their required college classes thus eliminating some freshman courses and graduating early. As a result, AP courses have become very popular among parents. They want their children to take as many AP courses as they can take. But taking an AP course is not enough to earn a corresponding college credit.

Q: What else should my daughter do in order for her to earn college credit?

A: For that purpose, students are required to take the AP exams administered annually in May prepared by the Educational Testing Service located in Princeton, New Jersey. This is where AP teachers, parents, and students’ decide if students should take the AP exams of the courses they are taking. They usually look at students first semester performances in those classes. If students do not perform well in those classes, they are either recommended to continue taking the AP courses but not to take the exams or drop the course before first semester ends and start taking regular classes of the same course. AP exams consist of a multiple-choice section and a free response section. College professors and AP teachers score the open-ended questions once a year in June. The results of the multiple-choice and free response sections are combined to determine a composite score and then converted to a 5-point scale: 5 being extremely well qualified; 4, well qualified; 3, qualified; 2, possibly qualified; and 1, no recommendation.

Q: Do all colleges give credits for AP courses?

A: As common practice, more than thirty five hundred colleges give college credit to test scores 3 and above. Although this is still a common practice in almost all colleges, some universities and colleges have recently started to limit credits by requiring either a 4 or 5 exam score. For example, the University of Pennsylvania is very strict in awarding the AP Calculus credit and MIT is requiring its students to re-take a college introductory chemistry course at their institution regardless of their AP Chemistry scores while they are all still accepting other AP courses (Manzo, 2005).

Q: Do having AP courses on my daughter’s transcript increase her chance in college admission?

A: The use of AP courses in the admission process began after the 1980s. At first, only highly selective colleges and universities considered AP courses to make fine distinctions among the increasing number of applicants (Reichard & Keirn, 1999). Today, AP and honors courses receive special consideration by almost all selective colleges and universities in the admissions decision. The way AP scores are used may vary from one institution to another. For example, the University of California recalculates an applicant’s high-school grade-point average (HSGPA) by giving additional “bonus points” for approved AP courses while others do not recalculate but accept the school’s weighted HSGPA. Regardless of how colleges evaluate students’ AP courses, yes, having AP courses on a transcript puts a student in a more advantageous position as compared to non-AP students in admission decisions. Once, I remember a parent who was evaluating all the high schools in her district in terms of their AP offerings to enroll her son. When she was asked why she was doing so, she said it was because colleges look at the number of APs on an applicant’s transcript to make an admission decision. As a high school counselor, I know that this is a common practice among upper middle-class parents to ensure their children get a college admission. Thus, this puts great pressure on schools to expand their AP offerings.

Q: Then, can I say that I will pay less tuition and save time?

A: Yes, indeed, taking AP courses in high school will save the student and parent, both time and money. As of today, skipping an introductory course in college could translate to an average of $3,000 per course. For example, one of my students took 9 AP courses while she was in high school. It is equivalent to almost a year of time and $27,000 money. Why would a reasonable parent and/or student miss this great opportunity?

Q: But I am afraid that my daughter may not graduate from a college because many high school students are not ready for college challenges both in terms of academics and in life?

A: Yes, you are right to have such concerns because Lewis (2010) reports that just 56 percent of those who enroll in a four-year college earn a bachelor’s degree. The number one reason why the rate is low is because students are mostly unprepared for the college experience. On the other hand, research has revealed that students who pass AP exams are more likely to graduate college on time (College Board, 2011). For example, in a study sponsored by the College Board, it was found that taking AP courses in high school and passing the exams appear to help students perform better in college classes and graduate on time. They analyzed four incoming classes at the University of Texas from 1998 to 2001 by looking at their ten individual AP subjects. These researchers reported that, “AP Credit students consistently outperformed non-AP students of similar academic ability in all college outcome measures” (Keng & Dodd, 2008, p. 1). Thus, taking AP courses and passing its exams usually put students one step ahead of their non-AP counterparts.

Moreover, according to Dillon’s (1986) study, completion of AP courses convey to colleges that students who have taken AP classes have developed scientific inquiry, reasoning, problem solving, and analysis methods. In other words, they are more ready for college challenges. As a result, it is not surprising to see that academically prepared high school students are not only more successful in academic work in college, but they are often more self-confident, have increased aspirations and “fit-in” more easily into college. This is true because AP students are exposed to the academic rigor, expectations, and autonomy, which are usually linked with the content and rationale of college curriculum. For instance, Syracuse University found that students with AP credits showed as high as a 96% first-year retention rate while the national average was 79% (Miller, 1994). Therefore, taking and completing AP courses help students have a smoother transition from high school to college in terms of both curriculum and lifestyle.

Q: My last concern is about my daughter’s senior year. I know from my oldest son who didn’t study much and skipped his classes a lot. Therefore, he barely passed his classes and graduated. Thus, he did not get an admission to a 4-year college. Can my daughter really take AP exams during her senior year?

A: All high school counselors know that “senioritis” is a disease and that it is contagious and there’s no vaccination or cure for it. Delicath (1998) found trends in AP courses as they deal with high school seniors. Delicath stated that AP classes help solve the problem of “senioritis,” defined as senior-year boredom among capable high school students who complete most of their graduation requirements by the end of their junior year. The good news is that the seniors who enroll in AP courses often remain more focused and attached to learning than their non-AP counterparts. Thus, seniors overcome their stresses and last year boredom.

In conclusion, in light of all its benefits, I would strongly suggest all high school administrators and counselors to be more knowledgeable about AP and try to create a very strong AP program at their schools so they can send more students to four-year colleges. Also, having a strong AP program at schools prevents students from dropping out due to financial reasons, first generation fear, and so on. Therefore, it should be the goal and duty of all high school teachers and counselors to inform and prepare their capable students to benefits from this great opportunity.

Alpaslan Sahin, PhD from Texas A&M University, College Station TX, is a school administrator. His research area is Mathematics Education.

References

• College Board. (2011). The 7th annual AP report to the nation (100084202 10b-2333).
• Delicath, T. A. (1998). The influence of advanced college credit on college students’ integration and goal attainment: A longitudinal study. Dissertation. (UMI No. 9911930).
• Dillon, D. H. (1986). The advanced placement factor. Journal of College Admissions, 113, 14-17.
• Keng, L., & Dodd, B. (2009). A comparison of college performances of AP and non-AP student groups in 10 subject areas (College Board Research Report No. 2008-7). New York: The College Board.
• Lewis, K. R. (2010). High college dropout rate threatens U.S. growth. The Fiscal Times. Retrieved March 19, 2011, from
• http://www.thefiscaltimes.com/Articles/2010/10/28/High-College-Dropout-Rate-Threatens-US-Growth.aspx
• Manzo, K. K. (2005). Mass appeal. Teacher Magazine, 16(5), 11-12.
• Miller, L. (1994). Effects of racial and socioeconomic factors on advanced placement programs. Dissertation. (UMI No. 9606827)
• Mores, R (2009). Methodology: America’s best high schools. Retrieved February 27, 2011, from http://education.usnews.rankingsandreviews.com/education/high-schools/articles/2009/12/09/methodology-americas-best-high-schools
• Newsweek (2008). FAQ: best high schools. Retrieved February 8, 2011, from
• http://www.newsweek.com/2008/05/17/faq-best-high-schools.html
• Postsecondary Education Planning Commission (1988). Funding of acceleration mechanisms. Report 1. Tallahassee, FL: Author. (ERIC Document Reproduction Service No. ED 293 452).
• Reichard, G. W., & Keirn, T. (1999). The advanced placement exam in history: Growth, controversies, and new perspectives. The History Teacher (Long Beach, Calif.),
• 32(2), 169-73.

The brief history of character education

Character education remains a contentious form of education in America. The debate among ethical theorists over moral and character education dates back to colonial America (Glanzer & Milson, 2006). Once considered as part of religious teachings, this concept was altered as states began passing laws in the early 1800s, separating issues of church and state. As a result of this separation, the educational system developed non-sectarian public school policies (Glanzer & Milson, 2006), and character education was adopted by public schools in Massachusetts with the purpose of increasing literacy among children.

The Bible was used as part of the curriculum throughout 17th and 18th centuries, and was then preceded by texts written by William McGuffey. These texts were used to teach children to develop virtues such as honesty, courage, and kindness. During the 20th century however, there was a decline in the use of these texts in public schools in America due to pluralism and the philosophy of moral relativism. Over the past few years, American educators have been examining character education in schools and grants are being awarded to facilitate research in this field (Vardin A. Patricia Montessori Life, spring 2003). This study will illustrate some definitions of character education and its benefits as an intervention.

The definitions of character education

Character education is an umbrella term that has historically included a wide range of components such as traditional character education, the caring approach, and the developmental approach. The goal of character education is to teach children to consider and behave in ethical ways. Firstly, traditional character education has emphasized virtues and the magnitude of ethical issues. Secondly, the caring approach underscores the significance of identifying and improving caring relationships and infusing caring, relational, and social-emotional themes into school curricula (Howard, Berkowitz, & Schaeffer, 2004). Third, the developmental approach stresses that decision-making and social action are important; theorists who ascribe to this approach strongly advocate the power of student participation in creating a moral classroom and a larger moral community (Cohen, 2006). Ontario’s Premier, Dalton McGuinty, defines character education as “the deliberate effort to develop virtues that are good for the individual and good for society” (McGuinty, 2003, p. 15). Character eduction is sometimes defined as an approach that is comprehensive in fostering the moral development of students (Berkowitz, Marvin, & Bier, 2005). For decades, character education was inclined to focus on the importance of good character and values such as honesty, respect, friendship, and caring (Cohen, 2006). Thomas Likona (1991), a developmental psychologist, defined the goal of character education as knowing the good, desiring the good, and doing the good.

What is meant by school violence?

In terms of lawful responsibility, school violence is the violence that occurs on school grounds, on school-supported transportation, and at school-sponsored events. Nevertheless, violence committed on school grounds often derives from conflicts reflected in society. This finding indicates that the lines are blurred between school and community violence and suggests that school staff should be cognizant of the community and its issues in which a school is positioned. It is also suggested that members of society should become involved in school-based violence prevention initiatives. It is more complicated and multidimensional to define what school violence is (Furlong & Morrison, 2000).

The proposals for reducing school violence

By 1997, over two-thirds of secondary schools had either implemented some form of violence prevention program or were preparing to do so (Price & Everett, 1997). These methods have included punishment, health education and random weapons searches (Farrington, 1996). Handheld metal detectors are increasingly used to carry out random or targeted weapons searches in major public school systems. In some places in America, it seemed that there had been a significant reduction in weapons related events; however, it was later discovered that students had learned the routine days when the metal detectors would not be used (Muir 1992).

One of the most significant educational programs is character education. For example, The California Department of Education supports incorporating character education into a standards-based educational system in a variety of ways such as providing resources to build and develop character in youth; supports the core values of trustworthiness, respect, responsibility, fairness, caring and citizenship. The California Department of Education underscores that character education is a trait of effective schools. Effective schools seek to develop and reinforce character traits such as caring, citizenship, fairness, respect, responsibility, and trustworthiness through a systematic approach that includes adult modeling, curriculum integration, a positive school climate, and access to comprehensive guidance and counseling services (Elementary Makes the Grade! CDE, 1999).

The affects of character education on academic achievement

Studies have also found that character education helps increase academic achievement (Elias, Zins, Weissberg et al., 1997). Studies have acknowledged many social and academic attitudes associated with enhanced student success (Benninga, Berkowitz, Kuehn, & Smith, 2003). Academic achievement is bond to critical thinking skills (Esquith, 2003), and according to Brooks (2002), skills such as endurance, decision-making, problem solving, and critical thinking are fundamental principles entrenched in character education. Character education asserts that non-test related academic improvements are also made due to performance of a character education program. Students attending schools exerting the Child Development Program were known to have more motivation to learn and possessed closer ties to their school compared to students who attended schools not implementing the Child Development Program (Benninga, et al., 2003). Students attending Character Counts elementary schools were shown to complete their assignments more often with increased academic sincerity than students who did not attend such schools (Benninga, et al., 2003).

In order to understand character education it is imperative to understand the characteristics of the students. The schools that are strong academically and sturdy in building accomplished students are characterized by five main characteristics indentified by Elias, Zins, Weissberg et al., (1997):

1. They have a school climate articulating specific themes, character elements, and/or values.
2. They have explicit instruction in social-emotional skills.
3. They have explicit instruction in health promotion and problem prevention skills.
4. They have systems to enhance coping skills and social support for transitions, crises, and resolving conflicts.
5. They have widespread, systematic opportunities for positive, contributory service.

After considering these traits one can conclude that students attending schools performing character education programs feel respected and valued which results in reduced non-attendance (Colgan, 2003). Reduced absenteeism, produced by the increased desire to attend school, could be translated into achievement gains (Colgan, 2003). These factors together make available more classroom instructional time and an enhanced learning occasion.

Tremendous progress has been made over the past two decades in establishing effective school-based violence prevention programs. Nevertheless, programs designed to decrease violence in schools have largely focused on reducing student-to-student aggressive behavior through school-based curricular programs (SBCPs), essentially ignoring interpersonal relationships between students and adults in schools, student bonding to schools, disproportionalities in the application of student discipline, and related organizational factors that comprise the school climate.

After considering several vantage points, it is the conclusion of this study that character education is a stellar attempt to reduce school violence and for increasing academic achievement. Educators should emphasize character development, as it is a culmination of a strong union of streams of evidence about factors influencing learning. According to Nucci and Narvaez (2008), moral and character education should be considered by educators as being congruent with learning individual values and identity formation.

Character education has several positive outcomes that address the various needs of schools and communities. For example, it includes values such as tolerance, humility, modesty, and trustworthiness. Moreover, it is emphasized that cheating is a negative characteristic for every student. That is, every student should not enterprise cheating, even when they hear about it, they should not condone it. Thus, it is stressed that academic learning and performance is linked to social-emotional skill and character development, such as in recent studies aiming to understanding the functioning of the brain and its role in learning. These studies have only provided further evidence of the role of social and emotional factors in academic accomplishments (Kusche & Greenberg, 2006). These studies support the notion that every educator should take character education into account.

How could character education be applied toward prevention?

Character education may incorporate some local and state programs to help students increase achievement by developing their behaviors not just in schools, but also in contexts outside of schools. One program called “Your Environment Education Program,” is mentioned by Starr (1999). According to this program, each week, a word is chosen such as tolerance and honesty, to be discussed in the class. At least 10-15 minutes are allocated for these discussions. These discussions are meant to facilitate the comprehension of the meaning of the value by illustrating real life implications, motivational quotes, and recommending some beneficial assignments for students to complete. All of these elements enhance students’ deep understanding of the word. This program also encourages parents to help their children by providing some books containing the word for that week. Parents are also encouraged to stress the meaning of the word at home by incorporating it into daily activities that families do together. Starr (1999) states that the community in Pittsburg also promotes Your Environment Education through program media outlets, local business sponsorships as well as the mayor’s office to promote the importance of character education.

There are negative implications for not employing character education in schools when the opposite methods are considered. The evidence indicates that punishment or incarcerating large numbers of young people for prolonged periods is ineffective and counterproductive (Wilson, 1994). A major problem with using targeted weapons searches in schools is that they implicitly stigmatize those students who are screened as potentially dangerous. The sudden and unexpected arrival of security personnel with metal detectors is also intimidating, anxiety provoking, and disruptive to learning. Serious conflicts also have a tendency to erupt suddenly and to go up out of control before mediation efforts can be initiated, therefore, as long as guns and other weapons can be brought freely into schools, educational approaches alone cannot be expected to solve the problem.

Recommendations

Recommendations based on the information outlined in the study include: providing teachers, administrators and school psychologists with extensive and effective training about development; while character education program is implemented teachers should be aware of their expression toward students. For example, teachers should not give commands to students for preventing a mistake, instead it should be posed to the student as a question of morality such as why they should not engage in a certain behavior and what the consequences might be and whether or not they are willing to accept these consequences. A model should be embraced for serving students that focuses on early interventions and offers access to character education. The environment and society should be informed about character education in order to foster a place, where the students can develop their pro-social skills and improve academic quality. Last, character education curriculum should be supported with media so that while behaving, students can be easily reminded of their objectives, for example, cartoons could be used as an impactful reminder.

References

• Benninga, J., Berkowitz, M., Kuehn, P., & Smith, K. (2003). The relationship of character education implementation and academic achievement in elementary schools. Retrieved May 9, 2006, from the ProQuest database.
• Berkowitz, Marvin W. and Bier M.C. (2005). Character education Parents as Parents. Association for Supervision and Curriculum Development, 64-69.
• Berkowitz, Marvin W. and Hoppe, Mary Anne (2009). Character education and gifted children. High Ability Studies, 20(2), 131-142
• Brooks, B. (2002). Increasing test scores and character education: The natural connection. Retrieved May 2, 2006, from http://www.youngpeoplespress.com/Testpaper.pdf.
• Cohen, J (2006). Social, Emotional, Ethical, and Academic Education: Creating a Climate for Learning, Participation in Democracy, and Well-Being. Harvard Educational Review, 76(2), 201-237
• Colorado State Department of Education, Denver. (2000). Shaping the future through character education: Colorado state conference on character education. (ERIC Document Reproduction Service No. ED468627).
• Clayton , C, Ballif-Spanvill, B. L., & Hunsaker M. D. (2001). Preventing violence and teaching peace : A review of promising and effective antiviolence, conflict-resolution, and peace programs for elementary school children. Birmingham Young University, Women’s Research Institute
• Durant, R. H., Kahn, J., Beckford, P. H., & Woods, E. R. (1997). The Association of Weapon Carrying and Fighting on School Property and Other Health Risk and Problem Behaviors among High School Students. Archives of Pediatric and Adolescent Medicine, 151, p. 360–366.
• Elementary Makes the Grade! CDE, 1999, http://www.cde.ca.gov/ci/gs/em/emgsummary.asp
• Elias, M. J., Zins, J. E., Weissberg, R. P., Frey, K. S., Greenberg, M. T., Haynes, N. M., Kessler, R., Schwab-Stone, M. E., & Shriver, T. P. (1997). Promoting social and emotional learning: Guidelines for educators. Alexandria, VA: Association for Supervision and Curriculum Development.
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We remember Africa today with recent famines and drought, especially in Somalia, Ethiopia, and Kenya, worst in the last sixty years. If one is not watching only wild life documentaries, Africa is one large portion of the old world, home for diverse cultures, a continent rich with natural resources, and this last one has been the major reason why it has become a large battlefield for many centuries.

Nigeria is the most populous country of Africa (seventh in the world), with over 250 ethnicities, over 500 different languages spoken (one of the countries with highest linguistic diversity). Nevertheless, Nigeria has also been the stage for tribal warfare and strife, and bitter incidents of some recent bloodshed still linger in our memories. In this respect, the theme of the conference fits perfectly well in this country, where there are seventeen schools, a university, and a recently established dialogue foundation inspired by Fethullah Gülen.

What other forms of engagement can we offer other than education and dialogue for peaceful engagement? What can be a more lucrative investment for a peaceful future than the one made in education and dialogue? With awareness of this need and commitment to serving all humanity, regardless of race, color, religion, or nationality, growing numbers of volunteers of education and dialogue are establishing schools, hospitals, dialogue centers, and relief organizations all over the world. Humble but selfless efforts of these volunteers who are inspired from thinkers like Fethullah Gülen are now yielding fruits of dialogue in more than 130 countries where children of warring nations are educated side by side, members of different religions enjoy the same meal, and pray for a peaceful future.

The current issue of The Fountain offers essays reflecting this culture of coexistence. The lead article expounds on the unique qualities of being human, reminding us the “know thyself” principle of Socrates, for “the one who has perceived the secrets of his or her own self has also known God.”

“Different Approaches to Interpersonal Conflict” stresses on how vital it is to be familiar with “conflict-related behavioral tendencies” for it “might help in the development of strategies for interpersonal, intercultural conflict resolution or prevention.”

Also in this issue Dr. Kurucan explains Islam’s stance for issues like freedom of practicing and teaching one’s religion, and in what conditions Islam allows war, if it does, in cases of violation of this right.

The United States and many other developed countries are becoming more multi cultural, multi ethnic, and multi racial than ever before. This may to a certain extent cause less communication, interconnectedness or dialogue between diverse individuals. This lack of communication and dialogue, especially in education, manifests itself as less participation and involvement, which negatively affects educational success. Since educational success is highly associated with parental and community involvement, social capital plays a critical role in improving overall successes in education. Educators and policy makers should seek new ways and strategies to improve social capital with greater efficacy. This also includes reexamining leadership styles, practices and setting exemplary leadership frameworks.

1. Social capital

Due to the abstract nature of the concept, social capital is mostly defined by its functions or manifestations. In other words, definitions mostly answer the question of what social capital does rather than what it is. Don Cohen and Laurence Prusak (2001) refer to social capital as a dynamic and even organic phenomenon. Their approach also emphasizes social capital’s role and function, rather than social capital itself. They underline (1) how social capital works in organizations, (2) how investments are made in social capital, and (3) the return that these organizations and individuals experience from these investments (p. 3). In this framework, Cohen and Prusak (2001) offer the working definition of social capital as “the stock of active connections among people.” Yet, there seems to be a more concrete definition offered by The World Bank Social Capital Initiative (1998). According to The World Bank Social Capital Initiative, social capital is the “internal, social and cultural coherence of society, the norms and values that govern interactions among people and the institutions in which they are embedded” (p. iii). Thus, social capital is seen as the glue that holds societies together. Consequently. without social capital, society at large will collapse. Due to its importance, researchers from different fields, such including political science, economics and education, investigate social capital, as many people see social capital as a solution to persistent social problems.

2. Social capital and education

In the world of education, social capital is formed by social networks connecting families, schools and communities. In other words, parental and community involvement are the forms of social capital which are most associated with academic success. The World Bank (1998) argues that there is evidence that schools are more successful when parents and community members are actively involved. Discussions about school issues, parental monitoring, active tutoring, providing encouragement, attending school events, responding to school obligations, etc are all examples of parental involvement. Less effective community involvement examples include (1) supporting schools financially, (2) participating in school events, and (3) involving schools in community meetings. Community involvements render teachers more committed. Furthermore, it effects students’ general achievement, including achievement in reading, math, or other specific curricular areas, as well as IQ scores and an array of attitudinal and behavioral outcomes.

3. Education and leadership

Even a cursory review of the leadership literature reveals that there are multiple definitions of leadership, and these all arise from mainly different perceptions and specific disciplinary conceptualizations. For example, some authors choose to treat leadership as a psychological fact while others see it as sociological (Pierce & Newstrom, 2008). In different disciplines, such as education or health, the definitions are based upon the references of that particular discipline. Therefore, a wide range of definitions of leadership are offered, but not a single model or term given. Accordingly, while some leadership approaches focus on the different characteristics between the followers and the leaders, others look at internal or external variables such as representation and effectiveness.

In education, leadership is mostly represented in schools by school administrations. Specifically, principals and teachers are expected to possess the leadership skills necessary to run their schools. Leadership practices are not only expectations but also obligations and requirements as part of the profession. This is especially true for principals. Since they form school policies, they’re considered critical for academic and disciplinary success.

Kouzes and Posner (2007) see the concept of leadership as a practice rather than as a personality type. After several case analyses, surveys and questionnaires, they uncovered five leadership practices common to personal-best leadership experiences as guidance for all leaders. These five practices of exemplary leadership are essentials and applicable for all leaders who want ot get extraordinary things done in organizations, including educational institutions. The five practices are: (1) modeling the way, (2) inspiring a shared vision, (3) challenging the process, (4) enabling others to act, and (5) encouraging the heart.

4. Exemplary leadership, K-12 education, and social capital

To improve and benefit from the existing social capital in a family, school and community, the five practices of leadership proposed by Kouzes and Posner may be implemented in K-12 institutions. Accordingly, this model may improve academic and disciplinary success in K-12 education. The following titles will focus on possible actions, attitudes or procedures to improve social capital as conducted by school principals and teachers.

a. Model the way

Behaviors are more important than the title that people carry in organizations. It is through behavior that people win the respect of other members of an organization. If leaders want to gain commitment and better standards, they must be models of the behavior they expect from others. Overall, leaders model the way (Kouzes & Posner, 2007). School principals and teachers should act and behave in the best way possible, as exemplary models, towards colleagues, parents and community members if they wish to utilize and improve social capital. Modeling the way can be done by more involvement and participation in the activities organized in and out school. However, principals and teachers should prioritize their needs when they are choosing activities and events. For instance, different ethnic and cultural groups in a community can isolate themselves, since other members of the community may not want to communicate. Although these different groups may open their activities to all community members, lack of communication and dialogue creates isolation and, as explained before, cause lack of trust, reciprocal respect, interaction and safety, all of which are essential to building social capital. Thus, principals and teachers should prioritize communication and dialogue rather than basic social needs such as entertainment. Modeling the way can also include mutual family visits, joining social organizations and participating in community workshops, conferences and diversity meetings. In short, principals and teachers should represent – model the way – rather than present what social capital requires as a discourse.

b. Inspire a shared vision

Keenness, interest, diligence, inspiration, enthusiasm, dreams and imagination are essential factors for leaders in an organization (Kouzes & Posner, 2007). When leaders are visionary, and if their visions are realistic and if they have confidence in their capacity and skill, remarkable achievement can be realized. According to Kouzes and Posner (2007), every organization and social movement begins with a dream. Dream is a force which helps shape the future. However, dreams cannot work alone and must be shared. Leaders with dreams, or even leaders with more tangible projects, may not initiate an organized movement or substantive change. People will not follow leaders unless they accept the vision or dream as their own. To do so, leaders need to inspire people to share their vision.

A shared vision is as important as modeling the way in the process to utilize and improve social capital. People need to be convinced about the benefits of social capital in academic and disciplinary success in schools. Since many studies (Dika & Singh, 2002) show positive links between high social capital and overall success in K-12 education, making people believe in its benefits may not prove a difficult task for principals and teachers. However, a simple belief does not help much with improving social capital. Kouzes and Posner’s (2007) second practice of exemplary leadership, which is inspire a shared vision, might help leaders, principals and teachers achieve sufficient utilization and improvement in education. The visions and dreams may include (1) high involvement in activities and events, (2) strong connections with parents and community members, and (3) moral and financial support. The first step towards realizing such visions is telling them to the targeted individuals. The second is paralleling the visions with people’s expectations, hopes, and dreams. To do so, principals and teachers should engage in dialogue, not only with their colleagues, but also with parents and community members. The third involves further interaction and dialogue with people to amend or modify the vision for more effective utilization, if needed. Thus, plans and preparations for the planned goal or for the better utilization and improvement of social capital can be improved, and thus become more appealing.

c. Challenge the process

Leadership cases mostly involve a case of change or are perceived to be a challenge to the status quo. Studies done by Kouzes and Posner (2007) confirm this. For example, leaders may challenge a system, its processes or procedures so that they obtain new or better products, processes, services, systems, or outcomes. Challenge might involve an innovative product, a cutting-edge service, a revolutionary piece of legislation, or a reformed cadre of different personnel.

In a school environments, change and challenge occurs in and through the existing policies, internal culture and the status quo. To achieve a significant or better organized transformation, school leaders, primarily principals, happen to take risks. Change might be perceived as a challenge in different forms to the existing attitudes, means, methods and personnel. It might not be seen within the framework or practice of the existing action-plans that allege to benefit social capital within a community. By and large, attempts to improve or further utilize social capital can be perceived as a challenge if there is already some resistance to and confrontation with the rank-and-file towards the process of change and development in any community. As for schools, school leaders can challenge the attitudes and processes that are not effective and valuable for better social capital. Their action plans need to include overall participation, steady attendance, constant involvement, frequent visits and positive relations which would invoke further responses, participation, and contribution from individual families or lager communities. Challenging stagnant, unpromising, unproductive methods, means, or processes with a positive attitude is usually acknowledged as a needed form of action and practice towards achieving objectives.

d. Enable others to act

Leadership is about team work, and cannot be restricted to a small group of loyalists. It must include peers, managers, customers, clients, and citizens – all those who have a stake in the vision. The command-and-control techniques of the Industrial Revolution are no longer applicable. Leaders must work to make people feel strong, capable, and committed. They need to enable others to act and to participate in team efforts in order to accomplish either an organized movement or significant change (Kouzes & Posner, 2007).

Kouzes and Posner’s fourth practice of exemplary leadership is an essential instrument, especially when a single person leads an activity or a project in an organization. This is true for schools principals. At schools, principals give direct orders to realize internal and external procedures. In many cases, teachers, parents, and community members fulfill or complete these orders without becoming a part of them. Teachers, parents, and community members need to be inspired and encouraged to feel like team members who can actively participate in utilizing and improving social capital for their schools. For instance, teachers should be able to contribute to an event organization not only as guests but also as team members who arrange the event. Parents and community members should also be enabled to work as team members working towards improvements or success. Rather than simply participate, they can get involved in the events and organizations, at least to a certain extent, as controllers, coordinators, sponsors, or organizers. This simple involvement naturally attracts and increases the level of interest in school and overall education by society at large, and of course results in the improvement and utilization of social capital accordingly.

e. Encourage the heart

Encouraging the heart is another practice of exemplary leadership offered by Kouzes and Posner (2007). It is essential for leaders, because people get exhausted, frustrated, disenchanted, and often temped to give up. Leaders encourage the hearts of their constituents to carry on. Encouragement may come in many forms, ranging from dramatic gestures to simple actions. For instance, in recognition of performance of the constituents, a simply participating in their celebrations encourages people’s hearts. Such simple actions show that their performance is recognized and appreciated by the leader (Kouzes & Posner, 2007). .

Similar to principals, teachers, as leaders, also should encourage the hearts of their students and students’ parents. Teacher-parent contacts, interactions and dialogues should be accommodated between individuals for academic success and educational progress.

Conclusion

As argued, there are several factors that promote academic and disciplinary success in K-12 education. Educators, in most cases, have the initiative and inherent power to utilize and modify these factors. Social capital is one of these factors and has a critical role for the overall success in schools, especially in K-12 education. Statistics and research show positive links between improved social capital and educational success in the US and elsewhere.

Environments with improved social capital have better educational success, whereas low social capital environments have lower educational success, with high dropout rates and lower tests scores. Although studies clearly support the importance of developing social capital, further proposals, action plans, or practices are still needed to improve and utilize the social capital in K12 education. These proposals can be set by specific disciplines and also by interdisciplinary approaches, such as sociology, psychology, and education.

Erkan Acar is a PhD candidate in education at Marywood University, Pennsylvania.

References

• Cohen, D. & Prusak, L. (2001). In good company. How social capital makes organizations work. Boston, MA: Harvard Business School Press.
• Coleman, S., J., (1988). Social capital in the creation of human capital. The American Journal of Sociology, 94, (supplement) 95-120.
• Dika, S.L. & Singh, K., (2002). Applications of social capital in educational literature: A critical synthesis. Review of Educational Research, 72(1), 31-60.
• Fukuyama, F., (1999). Social capital and civil society. Retrieved September, 1, 2008, from http://www.imf.org/external/pubs/ft/seminar/1999/reforms/fukuyama.html
• Kao, G., (2004). Social capital and its relevance to minority and immigrant populations.
• Sociology of Education, 77(2), 172-175.
• Kouzes, J. M. & Posner, B. Z., (2007). Leadership the challenge (5rd Ed.). San Francisco: John Wiley and Sons, Inc.
• Pierce, J., L. & Newstrom, J.,W., (2008). Leadership & the leadership process: Readings, self-assessments & applications (International Ed.). New York: McGraw-Hill.
• The World Bank Social Capital Initiative, (1998). The initiative on defining, monitoring and measuring social capital. Social Capital Working Paper, 1.

Fortunately, the contributors to Schooling Islam (2007), eleven internationally renowned scholars brought together by Robert Hefner and Muhammad Qasim Zaman to examine the different modes of modern Muslim education and their implications for national and global politics, provide new insights into Muslim culture and politics in countries as different as Morocco, Egypt, Turkey, Pakistan, India, Indonesia, Mali, Iran, Saudi Arabia, and Great Britain. The authors demonstrate that Islamic education is neither timelessly traditional nor “medieval,” but rather that it is complex, evolving, and diverse in its institutions and practices. Citing historical instances of pedagogical reform and attesting to a flexible list of texts and subjects used in religious instruction – (most notably, Arabic grammar and lexicography, rhetoric, logic, Islamic jurisprudence, the prophetic traditions (ahadith), Qur’anic interpretation (tafsir), theology (kalam), pre-Islamic and early Islamic poetry, mathematics, astronomy, philosophy and Islamic history, economics, politics and sociology, and modern adaptations of “customs and common usages” – ‘urf and ‘adat – including world religions, European history and languages) – they convincingly challenge the hyperbolic assertion that Islamic education deadens all sense of inquiry. Moreover, they reveal the extent to which the struggle to capture hearts and minds occurred in Muslim lands before the Western media discovered the madrasas, as well as the degree to which Islamic schools remain on the frontline of regional and national debates surrounding culture and politics. Finally, they unanimously conclude that the present struggle, which is concerned with both the political functionalization and the internal dynamics of Islamic education, will shape a generation of young Muslims and their relations with the West.

In his introduction to the volume, Robert Hefner remarks that the reform of Islamic education was given momentum by the decline of Muslim political power: “In colonial settings, Islamic schools were functionalized to sustain Muslim values and ‘ulama social standing, even in the absence of a Muslim-led state. After the Second World War, national independence seemed at first to offer Muslim educators an opportunity to relax their guard. But postcolonial nation-building only ushered in new struggles to control the commanding heights of public ethics and culture. This was no more forcefully the case than [in debates] on the question of where Islam should figure in new programs of mass education” (p.32). Recalling the resurgence of personal piety and public observance which swept through many Muslim societies in the 1970’s and 1980’s, and citing contemporary examples, like the increased involvement of the Egyptian ‘ulama in politics in response to the regime’s efforts to co-opt al-Azhar scholars, as well as the politicization of Pakistani madrasas, particularly during the Soviet occupation of Afghanistan, Hefner states that the primary question today as regards Islamic education “is not whether it should be drawn up into broader political projects (functionalized), but whose projects they should be and how they should engage the plurality of peoples, powers, and ideas that marks our age” (p.33).

According to Hefner, a second line of reflection that emerges in the chapters of Schooling Islam concerns the internal dynamics of Islamic education rather than its functionalization. Indeed, a number of authors discuss how the rise of modern Islamic education has brought about a shift in the distribution and style of Islamic knowledge. The earlier pattern of informality and, in Louis Brenner’s phrase, “initiatic transmission” gave way to classrooms, fixed curricula, examinations, and professional teachers. In these relatively depersonalized settings, many believers came to view their faith as “a subject which must be ‘explained’ and ‘understood”’ (Eickelman 1992, 650) on the basis of formal doctrinal canons. The transmission of Islamic knowledge was abstracted from intimate teacher-student relationships, with their habits of dress, bearing, and deference, and repositioned in classrooms and quick-read textbooks (see Berkey, chpt.2). More recently, as debates over Islamic knowledge have moved from elite circles into restless, mobile and ever-more technologically savvy mass societies, the authority base of teachers in live classrooms and that of print textbooks have begun to be challenged by participants in virtual chat rooms and producers of YouTube video clips, who argue an increasingly diverse set of views. Many of the latest shifts in the internal dynamics of Islamic education – such as Muslims’ increasing reliance on electronic Qur’anic devices, online sermons, and instructional hajj videos, the integration of nasheed, “Islamic rap,” religious cartoons and children’s books in Islamic weekend school curricula, the emergence of international dawah conferences and online fatwa resources, and the recent (2004) establishment of the International Alliance of the ‘Ulama – have not yet been sufficiently examined by scholars of Islamic and social sciences.

The lack of evidence suggesting that the agonistic pluralism of Muslim politics and learning will diminish in the near future leads Hefner to make a third and final conclusion as regards the cultures and politics of contemporary Islamic education. Rather than viewing the ferment surrounding religious schooling as proof that the modern Muslim world dances to the beat of a different drummer than that of the West, East Asia, and Latin America, he reminds us that mass education of a moralistic temper has been the hallmark of nation-making and societal reform since the late nineteenth century’s “Age of Education” (Zeldin 1977); ie. that a moral agenda of one sort or another lay at the heart of state educational projects that unfolded in disparate parts of the late nineteenth-century globe (Fortna 2000, 35). Hence, Hefner argues, “[We] in the West would be truer to our own moral history were we to recognize that our schools and politics, too, bear the imprint of struggles over how children and citizens should ethicalize and behave. Current debates over Islamic education, then, do not represent Muslim civilization’s regression to some pre-modern past. They are a civilizationally specific response to the challenges of pluralism, knowledge, and ethics faced by all citizens in the late-modern world” (p.35).

Schooling Islam has been described as the most comprehensive work available in any language on madrasas and Islamic education. Because it gives a broad, comparative overview of educational developments in the Muslim world, and because each chapter’s bibliography directs the reader to more detailed sources of information, it can, indeed, be called “essential reading” for scholars and policymakers who are interested in the multifaceted cultures and politics of Islam and the future of the Muslim world.

Dr. Jeannette Okur is the translator of Tales from Rumi, a selection of Mathnawi stories adapted for young readers. She is currently conducting research on the portrayal of Muslim-American teens’ lives in a new literary genre called Islamic youth fiction.