N.B. This is a talk I delivered to a group of teachers and educators at a National Educators' Congress in Legazpi, Albay.
COMPETENCE,
ACCOUNTABILITY AND ETHICALITY:
Approaches to Institutionalizing Integrity in the
Teaching Profession
NATIONAL
EDUCATORS’ CONGRESS
The Oriental Hotel,
Legazpi, Albay
January 16, 2014
Introduction
There was very little time
to get up this talk. I was very busy since Yolanda wrought havoc to a great
part of Eastern Visayas more than two months ago and when the invitation got to
me, I was in the boonies of Eastern Samar, at the tip of the isthmus where
Guiuan is located, past the towns and barangays most hard hit on Samar island.
Let me put it straight. I
saw a lot of competence and its opposite, side by side, everywhere I went. I
saw examples of what accountability is, or ought to be, and examples, too, of
its very close cousin, ethicality. I saw people of hope, of courage, of
resiliency that cannot be described adequately unless one has seen it from
close ranks, in the faces of the millions who, despite all the suffering,
continue to hold on, plod on, live on, and go on looking forward to better days
ahead. Despite the incompetence of people whom we expected to have it, the
people, for the most part, remained whole, sane, sound, and relatively healthy
even in their pain, most of it due, whether we like it or not, to what we
Filipinos call “sariling sikap,” every man left on his own.
Integrity is another word
for all of the above – which all refer to a condition of unimpairedness,
wholeness, or soundness despite everything.
My talk this morning has
to do with all the words I just mentioned above: competence, accountability and
ethicality. They are all cousins of a bigger word that I also just mentioned –
integrity. Necessarily, my talk will consist of three parts. I will devote the
first part to the three above-mentioned words and a short summary of the three
via the word “integrity.” The second part will deal with a phenomenological
look at the current challenges posed to each of the three and all four, with
particular focus on integrity as applied to the teaching profession. By way of
conclusion, I would like to offer some suggested approaches for educators like
us to face up to those challenges.
PART ONE
Like Building an Edifice
I would like to think that
integrity is something like an edifice with a foundation, pillars, walls and
roofing. In putting up an edifice, one does not begin from the roof down. One
begins from the ground up. One needs to set up foundation, put up posts, wrap
them up with walls and top everything off with a roof.
In similar fashion, one
does not build integrity on nothing. No … you need the groundwork or context,
if you will, of competence. You need to plaster it all around with
accountability. You need to surround the whole context with the binding force
of ethicality. Only then can you talk about topping it all off with its logical
by-product and offshoot – integrity.
The Temple of Learning
I am sure you all are familiar
with the traditional model of what education is all about – the temple of
learning. The base, which is basic education, is equivalent to the foundation.
The pillars, stand for the posts of the different branches of learning. The
roof, in this case, stands for the arena of specialization, which by itself
cannot be achieved while prescinding from the other two.
And since we are all
educators here, it is just as well that we remain in this basic image and model
of what institutionalizing integrity in the teaching profession is ultimately
all about.
It is exactly what we
educators know best – mould young minds ever so gradually, methodically,
slowly, but surely, starting from the ground up, not the other way around. We
follow the normal developmental curve of learners and we all know that, just
like one does not start with the roof, one has to observe the so-called
principle of readiness, respecting the natural stages of physical, emotional,
and cognitive development of the learner.
And so, let us move methodically,
slowly, but surely.
Competence is Where We Begin
I learned long ago that
basic to our understanding of anything, is the need to grapple first and
foremost with a nominal definition. In logic, we need to know something first
by its genus. Only then can one proceed to talk about its specific difference.
For us to do this, we need to stand on common ground and define something
clearly and distinctly.
Let me start from
competence …
Competence is a concept
that can change depending on what one does for a living. For biologists,
competence has to do with cells’ ability to take up and carry DNA. Incompetent
cells are, therefore, diseased cells unable to pass on life data. For
geologists, it refers to resistance of rocks against either erosion or deformation.
Incompetent rocks, therefore, are easily worn, degraded, corrupted, and
destroyed by the elements. In the legal world of jurisdiction, it refers to the
authority of a legal body to deal with and make pronouncements on legal
matters, and by implication, to administer justice within a defined area of
responsibility. Thus, one who has no license or no jurisdiction in a particular
area is deemed incompetent. In the world of communication, it means the ability
to speak and understand language. One is either competent in a language or not.
Proficiency is what we sometimes call such competence. A person supposed to be
engaged in communication in whatever form, but who cannot even formulate a
decent sentence that can be understood, is thus declared incompetent. In the
area of HR management, competence refers to a standardized requirement for an
individual to properly perform a specific job. A leader, though elected by
popular vote, who has no vision, no goals, no direction, and who simply can’t
lead, is, on that score, an incompetent leader.
The last is what concerns
us. Teachers and educators like us are expected to be competent in the field we
are in, and it has to do with more than just knowing our stuff. It is in
actuality a combination of practical and theoretical knowledge, cognitive
skills, behavior and values used to improve performance. It is also known as
the state or quality of being adequately or sufficiently qualified, having the
ability to perform a specific role whose standards are governed by generally
accepted norms and agreed upon regulations, written or unwritten.
Competence in our chosen
job is not optional. It is not a matter of preference, but a matter of duty.
And performance of duty, as you all know, takes more than just wishful thinking
and is never achieved simply by brandishing like a sword nothing more than
cutesy slogans and memorable one-liners. One may foam in the mouth, hurling
invectives and spewing out forceful slogans, but unless all that takes off the
ground and springs into concrete action, it is nothing more than Shakespeare’s
“full of sound and fury signifying nothing.” It takes political will. It takes
boldness and courage, and it is achieved, both literally and figuratively, only
with blood, sweat, and tears, and a lot of grit and nerve!
As we all know, however, competence
alone, does not quite clinch it. A well-sharpened saw can do efficiently what
it is designed to do. It is on that score, very competent. But the competence
that we speak of, belongs to a higher order of being, that which is endowed
with intellect and free will, who can discern, choose and act on the basis of
that choice, and take responsibility for whatever that choice leads to.
Response-Ability as Accountability
Here, we enter into the
arena of responsibility, of accountability, of response-ability or the capacity
to stand by, stand tall and proud, come what may, happen what might, and take
responsibility for the consequences of that choice and decision. The nominal
definition of accountability is precisely that - answerability, blameworthiness,
liability, and the capacity to “give an account” of what one chooses and decides
to do.
Accountability is,
therefore, responsibility. Bruce Stone[1] writes
that there are eight types of accountability: moral/ethical, administrative,
political, managerial, market, legal/judicial, constituency relations, and
professional. As teachers who act as trustees of young people’s present and
future well-being, we are accountable on most of these eight types.
Ethicality as Responsibility
This leads us to the third
word for today: ethicality. Competence alone, we said, does not make us suited for
the job. We have had so many competent lawmakers, competent public speakers,
and competent this or that. But even the most recent experience we had showed
that these same competent lawmakers could not even explain satisfactorily where
the money went, other than proclaiming that overused excuse of a lie that their
signatures were faked. There goes competence piercing through the roof. But
there goes accountability, too, down the drain!
What is misssing?
Ethicality! Ethicality refers to that healthy balance between being capable of
doing the right things and doing things rightly. Competence may mean catering
to the mind and focusing on the what, but accountability means minding the how,
and focusing on the rightness or wrongness of what is done, and deciding
accordingly. It is a little like finding the right balance between being a
manager and being a leader. Managers focus on results as the bottom line.
Leaders focus on the process and are concerned with the welfare of people.
Managers, they say, do the right things, but leaders do them rightly.
The famous Viktor Frankl
expresses best that need for balance when he spoke about the need for the
United States to have the Statue of Liberty in the East Coast balanced by a
Statue of Responsibility on the West Coast.[2]
Competence needs accountability. Competence and accountability make room for
ethicality. Competence alone may make for good teachers and good lecturers, but
without accountability which is the groundwork for ethicality, those same good
teachers cannot become good educators.
Contemporary Catholic
moral theology focuses more now not on rules and duties, but on responsibility.
Instead of a hard-nosed preoccupation with an ethics of duty, we focus on the
more positive ethics of responsibility, not a rule-based ethics, but a
virtue-based ethics – an ethics of response as distinct from an ethics of rules
and obligation.
PART TWO
Reading the Signs of the Times
I will now go to a
phenomenological reading of contemporary trends that pose as obstacles to competence,
accountability, and ethicality as related to the field of education. Given our
line of expertise which is the field of education, my focus would be on
competence in the educational setting, particularly on our job as teachers,
first and foremost, before being educators.
But first, a word on the
fast-rising phenomenon called social media … Nothing now is what it seems.
Profile pics now tell more lies than truth. People are younger than they really
are in their profiles, thanks to the growing phenomenon found only in social
media called “impression management.” Virtual reality that can imitate actual
reality can actually be made to appear better than reality. Research papers can
be made to appear very professionally done, thanks to the magic of software or
the use of the right apps. Competence can be faked, even as pictures can be
photoshopped. Identities can be copied or “stolen” like what Loella Tan just
did to Janka Cederstam, to the point of getting money from an unsuspecting
Australian man.[3]
Do you still remember the photographer who submitted a plagiarized photo taken
somewhere in Brazil, and passing it off as his own, and earning thousands of
dollars for it? As a teacher over the past 36 years, the fact that digital
files can be passed on quickly from one person to another, should make us all
wary of so-called “term papers” that have been harvested from some digital
repository and recycled as new by resourceful students.
Erosion of Truth
In the world of social
media, populated by digital natives, nothing is what it seems. Competence can
be faked faster than movies can be downloaded. Competence takes on a beating
especially if quick tweaking of files can be done with a few strokes of the
keyboard. And if identities can be faked, so, too can academic credentials
along with resumes that can easily be padded, depending on the need. If we are
to believe the legislators that are at the center of the PDAF scam, then
signatures can easily be faked, and alibis can easily be made. Competence here,
obviously, has shoved aside all traces of ethicality.
Truth is hard to come by
nowadays. News, that is really propaganda, really becomes noise, where facts
are interspersed with a lot of innuendoes, personal opinions, and a lot of
editorializing from the body language of so-called newscasters, who deliver
what passes off as news replete with sound effects for emphasis, or for
derision, or glorification of people they support or root for.
In the days immediately
following the fury and devastation of supertyphoon Yolanda, it was very hard to
sift the real news from reel reports of the big networks. CNN was giving a
totally different picture from that given by its local counterparts. Some
commenters in social media opined that, given the giant networks’ coverage of
their own “relief operations” of their own foundations, news and truth, for
that matter, became subservient and secondary to the siren songs of ratings.
Truth became secondary to self-serving propaganda.
In a show business crazed
culture that is the Philippines, even mainstream news that once was very
professionally done in decades past, was reduced to nothing more than
infotainment. Objective truth, in the end, suffers, and mass media becomes a
tool for propaganda of the ruling oligarchs and elite classes, whose businesses
are closely tied up with politics.
Education at the Service of Liberating Truth?
Education, as we all know,
is essentially about the pursuit of truth, be it scientific, sociological,
philosophical, existential, moral truth. Education is the pursuit, ultimately
of liberation. Only the educated can be free. Ignorance is slavery. Ignorance
is a curse.
But so is twisted truth.
When truth becomes subservient to ideology, and turned as footstool of
materialism, hedonism and individualism, and made to prop up liberalism and
unbridled materialist capitalism, there ensues a progressive dehumanization of
the person. Freedom is compromised and the capacity for people to choose freely
and intelligently is trampled upon.
Contours of Hopelessness
As early as 2004, Elaine
Robinson[4] was
already speaking about what she calls the “contours of hopelessness” in a
society that, she says, contains “structures that bear the tattered imprint of
modernity.” Such hopelessness, she further says, can “manifest itself in the
form of rationality,” “cynicism,” and “despair.”[5] Robert
Spitzer, refers to the same phenomenon from the philosophical viewpoint as the
rapid “cultural decline” of society all over the world.[6]
Technologism at the Center of It All
Robinson and many others
see all this as people trying to take refuge in science, knowledge, and
technology. Even Catholic moral theologians speak of technologism as the
tendency to find all answers to pressing questions as mediated by technology.
The rule is: “if it can be done, it should be done.” If we can clone people,
then let us do it. This is the triumph of technology. Gadgets are there to be
used until a new version comes around. In the Philippines, people are prepared
to kill for the latest cellphone. No one notices Rolex watches anymore, but
everyone does notice what phone you are using, especially if it is the latest
and most expensive model or brand.
Even our very own Chris
Tiu has this to say about it: “Our generation is built upon the media. Our
minds, opinions, and moral standards are shaped by what we see […] Whatever moral standard society once held
seems to have vanished, and left with it a relativistic morality built upon
impulse and feeling.”[7]
Although my intention is
not to bore you with deep theological details of the moral kind, I need to
mention that all the foregoing has to do with what Livio Melina calls the
“subjectivization of morality.” This subjectivization, in turn, springs from
two basic roots: on the philosophical
plane, the rupture between freedom and truth, and, on the theological plane,
the ruptue of the nexus between faith and morality.[8]
Subjectivization means the
focus turns to the self. It is no accident that today’s selfie generation also
turns out narcissists by the thousands, if not millions. Many studies have
already established a correlation between facebook and the rise of narcissism
among the young.
Modern-day Idolatries
This is where educators
like us come in. Awareness of what is going on, not in the sense of mere superficial
awareness, but critical awareness – what Paolo Freire[9] calls
“conscientizacao” – is needed if we are to be truly the educators that we call
ourselves. This means not just knowing on the surface, but really deeply
knowing what is going on. This means to see beyond the phenomenal and see the
phenomenological, the deep emerging realities of our young people, our society,
and what are needed for us to make a significant and effective intervention as
educators.
Elizabeth Scalia[10] has a
listing of new idolatries that now bedevil our society. Calling them “strange
gods,” they are the following: the Idol of the “I,” idol of the idea, idol of
prosperity, the idol of technology, the idols of coolness and sex, the idol of
plans, and what she calls, the super
idols. We will not comment here on each and everyone of them, but I am sure you
can relate to at least two of them that I just discussed: the idol of the “I”
and the the idol of technology.
PART THREE
What Are We to Do Then?
Let us make no mistake
about it. We educators are in the front lines of this big cultural battle. And
since we referred to our being more than just teachers, given the so many and
mounting challenges ahead of us, we definitely need to be known as people who
deliver … people who do not merely follow the bandwagon of the popular, the
convenient and the comfortable.
Choosing the Path Less Travelled By
We need to make a
difference. And making a difference is not just following the drift and
allowing the current to carry us where we don’t want to go. That less worn path
of deep awareness and concrete action, unfortunately means we need to be
heroes. Heroes don’t live ordinary lives. They are not afraid to go against the
grain, and venture out on new unfamiliar territories to make a difference in
people’s lives.
Let me now suggest a few
approaches that would allow us to combine competence, accountability, and
ethicality so as to forge new avenues towards integrity in our difficult and
challenging task as educators.
Go Where the Camel is Already Going
Let me begin with the
obvious. Pop culture tells us this much … If you can’t beat them, join them! It
has a grain of truth. According to Arab culture, you can’t really force the
camel to go where you like him to go. It is easier to go towards where the
camel is already going, they say. The camel knows and would not lead you deeper
into the desert. By instinct, it knows where the oases are, where there is
life.
Let me explain what I
mean. The young are already deeply
immersed in technology. Whilst idolatry is very possible among them (and among
adults, too), it is good to remember that, apart from going where the camel is
already going, it is also good to “ride the dragons” and “roll with the
punches.” We need to tame the dragon. We need to learn how to roll with the
punches. According to the Rogers Adoption curve, 2 per cent are innovators, 14
percent are early adopters, 34 percent are in the early majority, 34 percent
are in the late majority, and 16 percent are laggards in terms of technology.[11]
Very few among us are
digital natives who were born from 1994 onwards. Some of us, like me, are
digital migrants who took to the world of computer by force of circumstances.
There are those of us who are digital dinosaurs. We need to loosen up and go
where the camel is already going. You know what I mean. We need to grow in
competence even in, and especially, in this area. And since part of competence
is in the area of the capacity to speak the language of the young, then we need
to learn the computer language, very literally and figuratively.
Towards Healthy Differentiation
But this does not mean
going exactly the way our young charges go. Technology may have become an idol
for many. For adults like us, our plans may be our idols, or our ideas, or the
desire for prosperity. This is where the need for integrity kicks in. We need
to work for competence, yes, and accountability, too. But there is the issue of
ethicality to think about.
My recent trip of mercy to
Eastern Samar proved at least for me what I have been hearing about many times
before. Corruption is not limited to congress and other high profile government
agencies like Customs and BIR. Corruption has become a deeply embedded culture
in and out of government, in every sector, in every nook and cranny of this
island nation. I saw it in the ports, in the checkpoints manned by men in
uniform, in municipal halls, in barangay offices, etc. Why, I even see it in
the way books are procured, even in private schools. And they take seemingly
innocent forms like free trips to Bangkok, care of the book publishers, free
seminars in five-star hotels, free cars for doctors courtesy of pharmaceutical
companies. The list is legion. In the name of the drive for competence, we all
tend to cut a few corners here and there, and accountability flies out the
window of expediency and opportunity to make a little more from out of the
ordinary sources of income.
I do not need to do a
cross section and an autopsy of how corruption takes place. They come in the
form of perks, or gifts given by book publishers not in the confines of the
school, but in posh restaurants, hotels, and even at home. This comes also in
the form of requests from Principals to renovate the office, change the
airconditioning unit, or sponsor their educational trip to some oversea
destination. Nothing seemingly wrong? Yes … until you do the math and realize
that nothing really comes for free, but added to the bill at the end, or passed
on to parents in terms of more expensive books and workbooks. Administrative
and moral accountability both take center stage, and without ethicality, it
would just be treated as normal administrative procedural matters.
Academic and Personal Integrity
When ethicality is thrown
into the mix of competence and accountability, then we move into the world of
integrity, either personal or academic integrity. Integrity, like we said
above, is the state of being unimpaired, a situation of soundness. From the
moral viewpoint, it means being beyond blame, being virtuous, being upright,
honest, and focused on the common good, and the good of the students.
But we educators need to
make a distinction between being righteous for righteousness’ sake, and doing
the right things along with doing things rightly for others’ sake. The former
is ethicality that stops with our person, but perfects us and makes us become
what we are meant to become. The latter is ethicality that goes beyond our
person and benefits those we work for, those we educate, and those we have
dedicated our lives for. The first is something that all of us can do at any
time even if we get no awards or citations for it. Virtue is its own reward
which is exactly analogous to saying that art is good for its own sake, or ars
artis gratia, as the ancient Romans would say.
The latter however is
righteousness that extends beyond ourselves, that has repercussions on others.
And because it goes far beyond perfecting ourselves, we need to go the extra
mile so that we could help establish a culture that makes it easier for others
to become also the best version of themselves.
Working for Academic Integrity
Approaches to Assuring Integrity in the Teaching
Profession
Academic integrity cannot
be taken apart from authentic education. Without academic integrity, there can
be no authentic education. Applied to education, the integrity we refer to
simply means one thing – no cheating whatsoever. As educators and teachers, we
are duty bound to cultivate a culture and set up a structure that makes all
forms of cheating as close to impossible as we can work for.
As we have seen,
technology plays a big role and is actually the most predominant factor in
assuring academic integrity. It has greatly affected education in many ways,
but the two most striking is that it has expanded in ways undreamt of before
the traditional models of teaching and learning while at the same time
challenging them. Huge amounts of data can now be stored, transferred, or
copied in minutes. Provenance of information can become blurry and attributions
can be shady. The speed by which information can be sent, resent, forwarded and
modified can be dangerous and can be used for other sinister motives. Subtle manipulation
has been redefined by the internet and the relative anonymity afforded by
cyberspace has contributed to the phenomenon called disinhibition, where people
think they can afford to be less honest, less charitable, more biting, more
sarcastic, and more caustic since “in cyberspace, no one knows you’re a dog.”
Issues of identity,
sincerity, honesty and truthfulness are sidetracked and glossed over.
Plagiarism and lack of self-responsibility take center stage. What I pass on
and forward is not my responsibility. One end result of all this is that
teachers and students now have a skewed perception of what ownership of
information may entail, and of what responsibility anyone has in what is passed
on as truth. Information that someone else has worked so hard for to acquire,
is in a matter of minutes, considered as collective property, or referred to as
“creative commons.”
Values-Driven Academic Integrity
The Center for Academic
Integrity[12]
lists down 5 fundamental values of academic integrity that may well be worth
our attention: honesty, trust, fairness, respect, and responsibility. “From
these values flow principles of behavior that enable academic communities to
translate ideals into action.” The values are self-explanatory. We do not need
to belabor what everyone considers obvious.
What they all point to is
the commitment, even in the face of adversity, to uphold and cultivate those
values everywhere and at all times.
Values that All Point Back to the Individual Person
But as you can see, all
these values really boil down to personal virtues – traits that individually we
all are called to embody. This means one very important thing, all approaches
towards cultivating integrity in the teaching profession begins with the
individual person, though it does not end with the person. What begins as
values out there, becomes virtues in each and everyone of us. What takes shape
as personal virtues have a way of spilling over into external structures,
policies, and guidelines that help build the edifice of academic and personal
integrity.
The Importance of Integrity
There is a surprising
write-up from a Muslim writer that is striking. Ayesha Almazroui[13] gives a
definition of integrity and presents its importance in education. Surprisingly,
the author jibes with practically what Roman Catholics teach about conscience
in general. Conscience for us is not just a vague feeling that something is
right or wrong. Conscience is not reduced to mere values that are not geared
towards action. Conscience is a process, not an internal state of being.
Almazroui pretty much states the same thing. The author states that there are
three steps required for integrity to take place: 1) discern what is right and
what is wrong; 2) a person should act on what has been discerned; 3) a person
should say openly he is acting based on his discernment of right and wrong.
Do you care to know the
opposite of all three? Just one word, and one word we can do less of as
educators – corruption!
References:
Frankl, Viktor (1959).
Man’s search for meaning. New York: Pocket Books.
Freire, Paulo (2007). The
pedagogy of the oppressed. New York: Continuum Press.
Garriepy, K.D., Spencer,
B.L., & Couture, J.C. (Eds) (2009). The fundamental values of academic
integrity. Rotterdam: Sense Publishers.
Jabbra, J.G. &
Dwivede, O.P. (Eds) (1989). Public service accountability: A comparative
Perspective. Hartford, CT: Kumarian Press.
Melina, Livio (2001).
Sharing in Christ’s virtues: For a renewal of moral theology in the light of
veritatis splendor. Washington,DC: The Catholic University of America Press.
Robinson, E. (2004). These
three: The theological virtues of faith, hope and love. Cleveland: The Pilgrim
Press.
Scalia, Elizabeth (2013).
Strange gods: Unmasking the idols of everyday life. Notre Dame: Aver Maria
Press.
Spitzer, Robert (2011).
Ten universal principles: A brief philosophy of the life issues. San Francisco:
Ignatius Press.
Tuazon, Oliver M. (2012).
No holds barred: Questions young people ask. Manila: Cobrin Publishing.
Vogt, Brandon (2011). The
church and new media. Blogging converts, online activists, and bishops who
tweet. Huntington, IN: OSV.
Fr.
Vitaliano “Chito” Dimaranan, SDB, CAS, MThL, PhD
National
Educators’ Congress
The
Oriental Hotel
Legazpi
City, Albay
January
16-17, 2014
[1]
cf. Jabbra, J.G. & Dwivede, O.P. (Eds). Public Service Accountability: A
Comparative Perspective. Hartford, CT: Kumarian Press, c. 1989.
[2]
Frankl, Viktor. Man’s Search for Meaning. C. 1956, pp. 209-210
[3] cf. “Call Center Agent Arrested for Facebook
Identity Theft” from http://www.abs-cbnnews.com/-depth/04/20/12/call-center-agent-arrested-identity-theft
retrieved January 14, 2014
[4]
Robinson, E. These Three: The Theological Virtues of Faith, Hope, and Love.
Cleveland: The Pilgrim Press, c. 2004
[5]
ibid., p. 86-87
[6]
Spitzer, Robert. Ten Universal Principles: A Brief Philosophy of the Life
Issues. San Francisco: Ignatius Press, c. 2011.
[7]
Chris Jay Tiu in Tuazon, Oliver M. No Holds Barred: Questions Young People Ask.
Manila: Cobrin Publishing, c. 2012, location 60.
[8]
Melina, Livio. Sharing in Christ’s Virtues: For a Renewal of Moral Theology in
Light of Veritatis Splendor. Washington DC: The Catholic University of America
Press, c. 2001, pp. 18ss
[9]
Freire, Paulo. Pedagogy of the Oppressed. New York: Continuum, c. 2007.
[10]
Scalia, Elizabeth. Strange Gods: Unmasking the Idols in Everyday Life. Notre
Dame: Ave Maria Press, c. 2013.
[11] Landry, Scot. “Innovative Shepherding: New
Media in the Diocese,” in Vogt, Brandon. The Church and New Media: Blogging
Converts, Online Activists, and Bishops who Tweet. Huntington: OSV, c. 2011,
p.112.
[12]
Garriepy, K. D., Spencer, B.L., & Courure, J.C. (Eds). The Fundamental
Values of Academic Integrity. Rotterdam: Sense Publishers, c. 2009.
[13]
Almazroui, Ayesha. “The Definition of Integrity is Important in Education,” in http://www.thenational.ae/thenationalconversation/news-comme,
retrieved January 13, 2014.
