» The phenomenon of globalization is transforming the society: it is possible that what we call “society” is, itself, becoming global; in which case its “citizens”, too, would become world citizens. Such citizens need a set of ethical values and civic skills that contribute towards a sustainable and inclusive global future. It is education for such citizenship that is here generally referred to as Global Education (GE); therefore, fundamentally it really means World Citizenship Education.

» The spirit of global solidarity that, despite continuing conflicts and injustice, has permeated the consciousness of increasing multitudes is a manifestation of the principle of the oneness of humankind: the fact that, in the last analysis, this, our Earth, is really one country and mankind, as a whole, its citizens. The implications of this observation in relation to education are fundamental. Thus viewed, the purpose of education is to empower young minds -- children, junior-youth and youth -- to develop their inherent potentialities and contribute to the transformation of the society.

» By applying the principle of the oneness of humankind, educational programs should impart the understanding that loyalty to a large entity need not to conflict with loyalty to a small entity; e.g. love of one's country does not preclude love of family or community, rather, it enlarges the circle of relationships and consolidates the social fabric. Such education provides children and youth with both the tools and the philosophical framework that enable them to resolve social tensions and to extend stability and cohesion in the community.

» The perpetuation of ignorance is one of the most grievous and persistent forms of injustice, as it reinforces prejudices that stand in the way of the realization of the oneness of humankind. Access to knowledge is the right of every human being, and participation in its generation, application and diffusion is a responsibility that all must learn to shoulder from childhood -- each according to his or her talents and abilities.

» Ignorance is the principal reason for the perpetuation of prejudice and the rise of conflict. The root-causes of conflict generally lie in a mindset that pursues a particular interest at the expense of the interest of the whole. Thus, while access to education is a matter that deserves serious attention, the content of education is of primary importance. Prejudices, at the root of conflicts, are not just outcomes of ignorance but also of educational bias; e.g. violations of justice and human rights are often misguided expressions of biassed loyalties.

» Justice demands universal participation: social change is not something that one group of people carries out for the benefit of another -- the primary concern of social action, and thus education, must be to build capacity within a given population to participate in creating a better world, not just to improve the provision of goods and services.

» The scope and complexity of social action must correspond to the human resources available. Social change and action arise most readily and effectively on the level of the local community, e.g. a rural village or an urban neighbourhood, and build up capacity from ‘bottom-up’ and are carried to broader and more complex levels of society. Developmental cooperative actions must primarily rise from the needs of the local community, not arbitrarily dictated from outside.

» This ‘bottom-up’ approach has also implications for education: viewed in this light, the learners's attention is focussed from the beginning on needs and aspirations of the local community. The driving force for change-inducing activities comes primarily from the natural stirrings at the grassroots, the initiatives at the level of the local community. At the core such development are efforts to cultivate a culture of service.

» In pursuit of cultivating a culture of service, the natural desire for self-improvement finds its realization in an aspiration for common good. Such aspirations are voiced through community consultations and take shape as plans in the deliberations of the local governing council. Ensuing plans are usually carried out by voluntary efforts of individuals. The financial needs of such activies are, often, minor and are usually met through the voluntary contributions and services of community members, although sometimes support from outside is needed.

» The dual responsibility of developing the child's character and stimulating his intellect, belongs to the community as a whole, including parents, grandparents, and neighbours; the extended family and a close community may provide the best environment for nurturing children.

» Many societies are caught in a cycle of miseducation wherein harmful character traits are passed from one generation to the next, retarding social progress. One case of such miseducation is the failure to respect women, even in the home. This promotes in men harmful attitudes and habits that are carried from the family to the work place, to political life, and ultimately to international relations.

» The mother is the primary source of the empowerment of the individual. As women gain the respect and confidence attendant upon moving into new areas of activity, they will be better positioned to affect the culture of boys and men, resulting in diminished violence, both at the level of interpersonal relationships and at the structural level of state policies.

» Documentation of experiences in several countries, in a span of several decades, gives credence to the correlation between a variety of crucial development indicators and the education of girls. From the reductions in infant mortality, fertility, and the incidence of AIDS to improvements in the environment, it has been amply demonstrated that it is the mother's education that makes the difference.

» The positive effects increase with every additional year a girl stays in school. When all the benefits are taken into account, educating girls yields a higher rate of return than any other investment that can be made in the developing world.

» An important parallel to programs for educating girls are also efforts towards the re-socialization of males for partnership. Boys and men must be given the opportunity to grasp, on the one hand, the harmful effects of attitudes and values which condone and even encourage violence, oppression, and war; and to see, on the other hand, the advantages that educating girls brings to society, families and the girls themselves.

» Children in a growing number of diverse populations often suffer from a poor self-concept. This is an outcome of the passivating and cynical effect of one-eyed individualism and materialism. Such forces of society breed and spread passivity: from their earliest years, and with increasing efficiency, a desire to be entertained is nurtured in children; new generations grow being indulgence to be led by whoever proves skilful at appealing to superficial emotions; even many educational systems treat learners as mere receptacles of information.

» This growing bankruptcy in the self-concept of young people can only be overcome making children aware that they possess a right to development -- not by engendering narrow self-consciousness and contributing to selfishness, but, paradoxically, by inculcating in children, junior-youth and youth the ideal of service to others and building systematically a culture of service, referred to earlier.

» The leverage point in promoting a positive self-concept in young minds is teacher training. The moral authority of teachers as respected members of the community is eroding, schools are being asked to address a growing list of moral and social concerns traditionally relegated to the family. Teachers and other educators lack the capacities necessary to respond to this challenge.

» Prospective teachers need to practice patterns of behaviour that create a climate of encouragement which, instead of emphasizing competition, fosters the attitudes and skills necessary for cooperation -- otherwise, it will not be possible to harness education as a proactive force in processes of global transformation so that the resulting transformations are both sustainable and inclusive.

» The teacher must enjoy the support of the greater community, a respect that flows logically from recognizing the teacher's true station. Implications for teacher-training would include the necessity of raising up qualified teachers from within the local community. The community will feel ownership and investment in the school if it empowers the community to transform itself. Especially in disadvantaged communities, people deserve a sense of pride and ownership in the educational process.

» “Education … should be recognized as a process by which
    human beings and societies can reach their fullest potential.”
    (United Nations, Agenda 21, 1992)

» “We have had a profound paradigm shift about the whole Earth.
    We know it now as a jewel in the space, a fragile water planet.
    And we have seen that it have no natural borders.”
    (Marilyn Ferguson, 198.)

» “While Finland is my fatherland, Europe is our hereditary land,
    but it is the world that is our only home, our only native land!”
    (Mika Waltari, 1979)

» “Right living is no longer the fulfilment of an ethical or religious
    demand. For the first time in history the physical survival of the
    human race depends on a radical change of the human heart”
    (Erich Fromm, 1976)

» “... we are one race, on one planet, with total responsibility for
    the future of both.”
    (Willis Harman, 1970)

» “It is not for him to pride himself who loveth his own country,
    but rather for him who loveth the whole world. The earth is
    but one country, and mankind its citizens.”
    (Bahá’u’lláh, circa 1870-1890)