Applying the Theory of Practice Architectures to Investigate Assessment and Practices of Educating for Gross National Happiness in Two Bhutanese Schools

Abstract

<p>Gross National Happiness (GNH) is a central policy and a developmental philosophy, symbolic of Bhutan. Several policies and programs have been developed to assist schools in achieving GNH-inspired graduates. These programs, which involved teacher training and new ways of teaching and learning to infuse, integrate, and promote GNH values in the school system, were instituted more than a decade ago through the EGNH initiative. As part of this reform, the Ministry of Education in Bhutan also reformed the Performance Management System (PMS) of schools to monitor and assess the implementation of the EGNH programs. This thesis presents an investigation of the EGNH practices across two schools that are diversely ranked on the annual performance score of the schools, which is a ranking system that involves being scored on the degree to which the schools' practices are aligned with GNH values.</p> <p>The Theory of Practice Architectures (ToPA) is applied both as a theoretical and methodological framework to guide this investigation. The theory is an account of what practices are composed of (sayings, doings, and relatings) and how practices are enabled and constrained by arrangements or practice architectures (cultural-discursive, material economic, and social-political arrangements). The main research question that this study aims to answer is: What EGNH practices and practice arrangements exist in the two case study schools to promote GNH values? Given the staggered nature of the research, the design comprises three different research methods: literature review, document analysis, and qualitative case studies in two schools. The first dataset is the School Self-Assessment (SSA) document, consisting of 98 indicators, which is used by the schools, districts, and the ministry to assess and rank schools. The second dataset comprises interview data from two central schools in Bhutan where participants shared their views, beliefs, and practices of EGNH. Both datasets are analysed using Leximancer, which is a software that facilitates the content analysis of textual documents.</p> <p>The five key findings are developed based on the practices and practice architectures of the ToPA. First, participants lack a holistic understanding of the philosophical underpinnings of GNH. Interestingly, the participants did not have clear and specific examples to demonstrate their knowledge and strategies to infuse, integrate, and promote GNH values in their schools. Second, contrary to school policy that emphasises the exclusive use of Dzongkha and English, the local languages that are discouraged in schools are widely spoken. The study reveals tangible and intangible cultural-discursive arrangements that enable or constrain language and communication practices. The tangible policy arrangements comprise the <i>Code of Conduct for Teachers</i>, the language policy, and the discipline policy. The intangible arrangements consist of participants' beliefs in the strengths and weaknesses of languages as well as the hierarchical culture that hinders open communication. Third, the infusion, integration, and promotion of GNH values occur through actions, activities, and programs. Although the participants reported having sufficient material-economic arrangements such as physical facilities and human resources, they disclosed being constrained by lack of a sufficient budget and budget dependence. Fourth, the relationships between the principals, teachers, and students differ across the schools. While the relationship status at one school is not captured by the evidence, participants in the other school openly described enjoying cordial relationships. The participants identified the values of <i>tha damtshig</i> and <i>ley gyu-drey, the Code of Conduct for Teachers</i>, and school rules and regulations as social-political arrangements that guide the way relationships are shaped. Fifth and finally, both schools have sustained traditions that reinforce Bhutanese and Buddhist values, although values are primarily acquired from their parents.</p> <p>The implications of the findings are relevant to practices and policy in Bhutan. The Ministry of Education and schools in Bhutan can improve how they implement EGNH practices through the development and dissemination of targeted professional development (PD) programs. In addition, schools could self-evaluate their practices and continue the desired practices by reinforcing Bhutanese and Buddhist values through driglam namzha and cultural activities. Schools can also identify areas for improvement in their practices such as building positive relationships, reviewing and updating school policies to ensure that they support the dissemination and promotion of GNH values, and cultivating positive intentions and motivations to sustain practices and actions. </p> <p>This study also develops six policy implications that the ministry, district, and schools could initiate. First, an alternative to the existing strategies of value infusion and integration through the five pathways could be considered, such as introducing a GNH value education subject. Second, the ministry can improve their monitoring and feedback systems to ensure schools are able to follow through with implementation. Third, the ministry must improve coordination with schools to ensure consistency across the various policy statements regarding the place of local dialects in the schools. Fourth, the ministry and schools could study alternate approaches to enhancing Dzongkha and English without restricting the use of students' home language. Fifth, the ministry will need to refocus the purpose of the language policy from the current emphasis on English as the language of opportunity and Dzongkha as the national language to preserve Bhutanese culture and traditions. Finally, the gap between policy directives from the ministry and their implementation at the schools should be addressed systematically</p> <p>In terms of implications for theory, this research reveals that the ToPA shares paradigmatic stances with the Bhutanese culture. First, the practices of 'sayings, doings, and relatings' align with the Buddhist epistemological orientations and practices of 'speech, body, and mind'. Further, the project of the practices that consists of the intentions, actions, and ends, resembles the three noble practices of Buddhism (<i>dampa sum</i>), which are the noble beginning, the noble main part, and the noble conclusion. The "theory of ecologies of practices" also shares features with the Buddhist philosophy of interdependent origination. Second, the theory aligns with the axiological orientations of the Bhutanese culture. The twofold purpose of the theory of education that gave rise to the ToPA aims to prepare people to live well and to do so in a world worth living. These aims mirror the principles of Educating for GNH for student graduates, which are to 1) realise their true potential, 2) be genuine in their actions, and 3) relate themselves as not separate from others and the world. Finally, the ToPA provided a lens for understanding EGNH practices, and it has shown its potential to be applied to a wide range of settings, contexts, and topics to challenge, change, and transform educational practices. </p> <p>The study concludes by advancing recommendations for future research informed by practitioners' knowledge and understandings of GNH values and to optimise the impact of practices and policies on the infusion and promotion of GNH values. </p>