Corporate Learning: Proven and Practical Guidelines for Building a Sustainable Learning Strategy

Corporate Learning : Proven and Practical Guidelines for Building a Sustainable Learning Strategy

Bring Your Own PC learning session to showcase learning products and tools that can support the harmonization of global, regional and national commitments at the country level. Human-Centered Design is a great way of engaging citizens in innovative processes to produce solutions to development challenges.

UNDP Egypt and the Engagement Lab will facilitate a hands-on session where participants learn about global best practices in the use of innovative methodologies to solve local development challenges, including Human-Centered and Game Design Thinking. Participants will explore the use of Game Design Thinking as a tool for advancing social change. Games and playful interventions have proven to be successful in motivating positive social change by altering the incentive structure for civic participation and social mobilization all over the world.

If designed purposively, the outcomes of games can go well beyond content learning and actually help facilitate personal behaviour change and advocacy. Supporting national development strategies as countries deliver on the Sustainable Development Goals. A pilot approach to supporting countries as they deliver on the Sustainable Development Goals will be introduced.

This innovative framework combines strategic foresight methods, integrated policy analysis, capacity building and stakeholder engagement to develop or adapt a national strategy towards achieving the SDGs. Not only the framework is innovative but also the process; the country works in partnership with the OECD experts in different stages: Data Revolution Roadmaps for SD: The Partnership, with the support of its members, will host a participatory and consultative multistakeholder training event featuring representatives from governments, civil society, international organizations and the private sector.

Money has virtually no place in a Karen community. If a village has enough food it is prosperous. If, however, shifting cultivation is unable to provide for the entire needs of a village, the people grow chilli or bamboo shoots, or they may collect and sell honey or other forest produce. Nearly all the income raised is used to buy rice.

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Social cohesion has been the key to survival for many indigenous cultures. Food gathering and hunting depend on mutual support and co-operation, and disharmony within a part of the group is dangerous to the whole. In many cultures men and women have developed complementary, if not equal, roles; political decisions are arrived at by consensus in many cultures, and other social arrangements that benefit the entire community have often been incorporated into indigenous cultural traditions. Marriage, for example, is an integral part of the social system — political, economic, and spiritual — in many indigenous societies.

Marriage can also ensure political stability for the community by regulating exchange between groups , and continuing harmony with the spirit world. For essentially religious reasons, marriage may be prohibited between a man and woman of the same kin group; in other societies it can only take place within the kin group. The notion of marriage as a relationship founded only on the bond of romantic love is rarely, if ever, seen in traditional societies. The nuclear family, too, is a rare concept.

A complex interweaving of lineage, clan, and family connections means that most individuals are related to each other — tradition that fosters the sense of belonging to the group, and of the need to share. Even decisions about having a child are, in some societies, controlled by laws, helping to keep the population stable.


Today, a large part of Temburong is still covered with forest — evidence that the Kedayans have not over-exploited or misused their forest environments. Sacred and secular together; includes the spiritual Holistic and integrated — based on a whole systems view of knowledge Stored orally and in cultural practices Powerful predictability in local areas ecological validity Less valued in distant areas. This knowledge is passed from generation to generation, usually by word of mouth and cultural rituals, and has been the basis for agriculture, food preparation, health care, education, conservation and the wide range of other activities that sustain societies in many parts of the world. Divvy Up the Work Step Five: Greed has no place among the Penans. Plants provide food, medicines, pesticides, poisons, building materials; animals provide meat, clothes, string, implements, oil. A venture capitalist explains her view that diversity is a hallmark of a healthy culture, and a key component in achieving outsized financial results.

In Melanesia, children are sometimes adopted to rebalance the size of families. The physical architecture of a village frequently reflects the social architecture of the people. By contrast, the Karen of Thailand, who have a high degree of household autonomy and social equality, have no village centre and all live in similar houses. The Maori established a system of justice with a highly developed oratory, but no codified set of laws, courts, and judges. When the British imposed their own legal system on New Zealand, the rules took no account of Maori culture.

Traditional Maori justice was based both on the material and the spiritual worlds; redress for minor offences was determined by the community, more serious ones by the elders or chiefs. Other offenders might receive a beating, the withdrawal of community assistance, or, worst of all, banishment. In some respects there are similarities between traditional Maori law and that imported by the British. But the similarities ended with matters of the spirit world.

Chiefs with spiritual power could use it to conserve parts of the land for a feast. Access to the land was prohibited and violation would anger the spirits. Strangers unwittingly entering such areas would force the community to exact compensation, or even kill the intruder, in order to avoid being punished themselves by the spirits.

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Respect for the spirit world was fundamental to Maori society, but fell outside the comprehension of the British legal system. World wars have torn societies apart, but not all societies are so destroyed by conflict. Within some indigenous communities, conflict is regulated by customary law. Rather than starting a war, aggression is normally channelled into a ritualised process of war-making and long-term destruction is minimal.

In Papua New Guinea hostilities between groups are a part of the cycle of events encompassing long periods of peace and enmity. War is just one aspect of cultural life. The idea of annihilating the other group is absent; indeed, the Tsembaga and Mae Enga are known as the peoples who marry their enemies. War is a means by which the individual and the group find their identity, and is largely ceremonial.

The Big Man, the non-hereditary chief, may try to avoid war by negotiating compensation or an exchange of gifts, but he cannot impose a decision.


Corporate Learning: Proven and Practical Guidelines for Building a Sustainable Learning Strategy. Michael Dulworth, Frank Bordonaro. Corporate Learning: Proven and Practical Guidelines for Building a Sustainable Learning Strategy [Michael Dulworth, Frank Bordonaro] on

Equally, individuals do not take justice into their own hands as an unresolved dispute entails obligations for the whole group. But even on the point of war there is always a ritual means of stepping back from open confrontation. After a war a lengthy process of peace-making begins. Gifts, ceremonies, and marriages establish links and obligations between the parties. The case studies you have just read reflect the principles for living sustainably explored in Module Analyse the case studies in relation to these principles for sustainable living.

This task provides suggestions for investigating indigenous ways of living sustainably by talking with local indigenous people about:. It is important to check and observe local protocols for inviting indigenous people to talk with you about their knowledge. There may be issues about who has the right to speak, about what, and to whom. Other issues may relate to sacred and secret knowledge. Possibly, some knowledge may only be shared with people of certain ages, or with men or women only. Learn all you can about these protocols to avoid insensitive questions.

Indigenous communities depend on their immediate environment to meet most of their basic needs. Therefore, they possess a deep appreciation of the environment and its underlying processes which forms the foundation for decision making in most day-to-day activities. Indigenous knowledge has been passed down from generation to generation through traditional education, with adults teaching practical knowledge of culture, the environment and survival through demonstrations and through a wide range of ceremonies, stories, songs, village meetings and taboos. Formal education was introduced to many developing countries in the 19th century often by colonial governments to produce administrators, clerks, teachers and interpreters.

This type of education was based on abstract knowledge systems — scientific knowledge — that evolved in the western industrialised world. Formal education systems had little place for indigenous knowledge or indigenous methods of education. It was, until recently, assumed that indigenous knowledge was irrelevant, unscientific and outdated.

Therefore, few attempts were made to integrate indigenous knowledge into formal education despite its potential value in solving contemporary problems. The experience of colonialism is often seen as the beginning of the decline in importance of indigenous knowledge.

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Several contemporary factors are also contributing to the decline of indigenous knowledge. Two of these are:. Identify examples of ways these two factors may have led to a decline in the importance of indigenous knowledge in your country. However, indigenous knowledge is still scientific. Read Traditional Knowledge Is Science. Science for the 21st Century.

A table in your learning journal identifies some differences between education systems based on indigenous and non-indigenous knowledge. It may not be feasible to totally reorient formal education to an indigenous system, however, there may be some lessons that can be learnt. Identify some practical ways in which education today could be reoriented towards promoting a sustainable future by learning from indigenous education. Indigenous people may also be willing to show students collections of artifacts and certain ceremonies and explain their significance and, where appropriate, share with them particular sites of special significance.

Look back through the activities and tasks to check that you have done them all and to change any that you think you can improve now that you have come to the end of the module. List three syllabus topics you teach into which you could integrate the study of indigenous knowledge-culture, values and practices. List some key guidelines for cultural sensitivity and the teaching methods you would need to follow.

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List any possible barriers to integrating indigenous knowledge and following these guidelines in your teaching. How might these barriers be overcome? Who can assist you to achieve this? The aim of the United Nations Decade of Education for Sustainable Development is promote and improve the integration of Education for Sustainable Development into the educational strategies and action plans at all levels and sectors of education in all countries.

It contains hours divided into 27 modules of professional development for use in pre-service teacher courses as well as the in-service education of teachers, curriculum developers, education policy makers, and authors of educational materials. Human societies all across the globe have developed rich sets of experiences and explanations relating to the environments they live in.

They encompass the sophisticated arrays of information, understandings and interpretations that guide human societies around the globe in their innumerable interactions with the natural milieu: The wisdom of the elders Begin by opening your learning journal for this activity. The indigenous people of the world possess an immense knowledge of their environments, based on centuries of living close to nature.

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Living in and from the richness and variety of complex ecosystems, they have an understanding of the properties of plants and animals, the functioning of ecosystems and the techniques for using and managing them that is particular and often detailed. In rural communities in developing countries, locally occurring species are relied on for many — sometimes all — foods, medicines, fuel, building materials and other products.

Indigenous communities, peoples and nations are those which, having a historical continuity with pre-invasion and pre-colonial societies that developed on their territories, consider themselves distinct from other sectors of societies now prevailing in those territories, or parts of them. They form at present non-dominant sectors of society and are determined to preserve, develop and transmit to future generations their ancestral territories, and their ethnic identity, as the basis of their continued existence as peoples, in accordance with their own cultural patterns, social institutions and legal systems.

Why is indigenous knowledge important? This activity is based on a short essay about the benefits of respecting indigenous knowledge. The indigenous people who own and live it; All the other people around the world who can learn lessons for living sustainably from it; and The Earth which would be treated more carefully if indigenous knowledge and values were followed more widely.

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