The majority of academic staff in the United Kingdom will have come across the UKPSF in one form or another. It has been a benchmark for my academic development practice for fourteen years. The United Kingdom Professional Standards Framework is a set of statements, arguably objectives, for the 'complete' skill profile for an academic working in tertiary education. Divided into three areas, core knowledge, professional values and areas of activity, there is some potential overlap but it remains sufficiently broad to reflect the reality at the chalk-face (or PowerPoint screen). It has proved itself to be largely unopposed in the UK context (certainly there are few rivals) and despite some tweaking of the original 2004 version in 2011, unchanged.
The stability and endurance of the framework is a tribute to its authors, with contributions drawn from across the tertiary sector. The homogeneous nature of the inputs does give us a framework that sometimes feels like a United Nations Security Council resolution, written in diplomatic English, designed not to offend and to be 'universal', in other words euro-centric. Therein lies the difficulty.
As the Aotearoa New Zealand academic community has struggled to adopt and adapt the UKPSF to their unique post-colonial context, they have faced a challenge. In Aotearoa, the Treaty of Waitangi is enshrined in much of public policy and practice. An acknowledgement of the values ascribed to indigenous Māori perspectives, the Treaty is a touchstone for any professional practice framework. For this reason, Ako Aotearoa (NZ's professional academic body equivalent to AdvanceHE, the inheritor of the HEA's remit) has been working towards a revised version of the UKPSF. Incorporating a range of Māori cultural and philosophical perspectives, kaupapa māori, including philosophical doctrines, indigenous knowledge, skills, attitudes and values, is an ongoing challenge. So far, I am aware only of one iteration of an NZ revised PSF operated by Auckland University of Technology, AUT, under the name of Ako Aronui (http://cflat.aut.ac.nz/ako-aronui/). Having been denied the opportunity to modify the original UKPSF (to ensure recognition process remained intact), the team at AUT have appended a Māori perspective to each element in the framework (Buissink et al., 2017). At face value, this could appear to be a mere translation, but it is much more than that. It could be seen as a cultural reinterpretation of each concept or notion. It falls short of a reappraisal of the fundamental indigenous approaches to learning, but it appears respectful and well-considered.
Australian colleagues have taken a somewhat different approach, drafting a 'University Teaching Criteria and Standards Framework' that directly linking roles and promotional structures to values and attributes within their framework. Australian colleagues claimed only to have used the UKPSF as a reference source rather than as a template. In the absence of an embedded or enshrined single treaty arrangement with the heterogeneous Aboriginal peoples of Australia, there is significantly less widespread inter-cultural reverence for different perspectives on learning. (http://uniteachingcriteria.edu.au/)
As a diverse, and somewhat eclectic, sector, the Canadian tertiary sector does not have a single professional framework for educators to aspire to. This is a country in which quality assurance is largely the responsibility of the Provinces, and there is no central national oversight, so this it is hardly surprising. Nonetheless, there are positive moves towards a recognition of the inherent values embedded in indigenous customs and practice with regards to learning, in a document produced by Universities Canada in 2015, entitled "Principles on Indigenous education".
What the Aotearoa and Canadian examples share, and are absent from both the Australian and UK contexts, is an explicit desire not only to be inclusive and make liberal use of words such as access and equality (shared by all) but also to advocate for the indigenization, as well as the internationalization, of the learning experience. I would argue this is a serious omission from the UKPSF. It is absent from any derivation that does not, or is not permitted, to alter the original. There needs to be, I suggest, an acknowledgement of the unique cultural context in which any framework is drafted and explicit recognition of the philosophical and socio-cultural values that are embedded within it.
In the context of the UKPSF, this could be remedied by an additional statement in each category of elements; I'd make them top of the list, or number '0'.
|Core Knowledge (K0)
||The cultural context in which knowledge is created and valued within their discipline.
|Professional Values (P0)
||Recognise different epistemological frameworks and perspectives on learning and disciplinary knowledge.
|Areas of Activity (A0)
||Embrace indigenous perspectives in all aspects of the educational practice.
That's what's missing. The challenge from an Anglo-European-American (post-enlightenment, Judeo-Christian, rationalist) perspective is to acknowledge that there is 'another' way of experiencing and learning-in and -about the world.
Buissink, N., Diamond, P., Hallas, J., Swann, J., & Sciascia, A. D. (2017). Challenging a measured university from an indigenous perspective: placing ‘manaaki’ at the heart of our professional development programme. Higher Education Research & Development
(3), 569–582. https://doi.org/10.1080/07294360.2017.1288706