Global Models, Theories and Frameworks

Munir's Socioecoethical Model for Ethical Work and Social Work

The Socioecoethical Model of Ethical Social Work, adapted from Munir's Socioecoethical Model of Human Rights Education, is a sustainable and ethical approach to social work. This model is focused on providing social, educational, and moral support to vulnerable populations, including elderly individuals, orphans, children with cancer, street kids, people with disabilities, acid burn victims, widows, and more. The model is designed to foster socialization, increase awareness, and offer various therapeutic activities such as art therapy, game therapy, mental health counseling, gift distribution, and competitions. Additionally, spending quality time with these individuals is a key aspect of the model. The ultimate goal of this approach is to foster empathy and engagement from others to help improve the lives of these vulnerable populations.

Here are some heartwarming instances of the socioecoethical model of social work (Please note that this model has no link with the social activities Dr. Munir perform on regular basis): Dr. Munir Moosa introduced an "intellectual barter system," where he asked people to volunteer for meaningful social causes. In return, he selflessly provided free training in research and teaching skills. Similarly, he extended a warm invitation to scholars to contribute chapters for an edited book. Dr. Moosa willingly edited all the chapters without any charge. In the spirit of giving, he requested scholars to send simple resources like color pencils for children fighting cancer, aiming to bring them a moment of joy. Dr. Moosa's compassion shone even brighter as he tried innovative approaches. He organized a few paid workshops, and the funds generated from these were later transformed into stipends for free online workshops, empowering visually impaired young individuals to learn and grow. Another touching example is the act of purchasing resources from marginalized individuals. With the humble occasional support from well-wishers, Dr. Moosa managed to uplift these less privileged members of society. Instead of buying resources from stores, he ensured that the circle of assistance remained sustainable and caring.

In alignment with Munir's socioecoethical model of social work, we ordered custom bracelets from a group of young visually impaired women to promote sustainable social practices.  Areeb made cards. rather making them beggars, children were empowered and then they sold stuffs to save money for education

Sadruddin, M.M. (June, 2019). Munir's socioecoethical model for ethical work and social work- My Global Models. https://papers.ssrn.com/sol3/papers.cfm?abstract_id=4353630

Munir's Octopus Angulated Action Research Model

Action research is seen as an opportunity for learning. Available models including but not limited to the Kemmis and McTaggart Spiral, and Lewin's Action Research Model serve as valuable guides to conducting action research. Dr. Munir Moosa has proposed Octopus angulated action research model. Here octopus is used as a metaphor for its flexibility, adaptability, and multitasking.

Sadruddin, M.M. (2024). Munir's Octopus Angulated Action Research Model. https://zenodo.org/record/8104139

Theory of Error

According to Munir, “Error signifies effort and vulnerability, exposing individuals to growth and learning opportunities while cautioning against the pursuit of error-free perfection leading to egotism. The pursuit of being error-free can be seen as aspiring to a state of perfection, akin to an angelic ideal. Constantly pursuing perfection can make people disregard alternative perspectives and approaches. By embracing errors and considering them as chances for intellectual growth, individuals can explore new ideas and innovative solutions, which fosters humility and resilience”.

Sadruddin, M.M. (2024). Theory of Error. https://zenodo.org/record/8104143

Selfishness and Arrogance- Unearthing the Other Side of the Coin*

Selfishness and arrogance are widely recognized as negative traits or behaviors that are often linked to an inflated sense of superiority. However, delving into their philosophy reveals that these terms can also encompass positive elements.

Sadruddin, M.M. (2024). Selfishness and Arrogance- Unearthing the Other Side of the Coin. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Reflective Model of Teacher 

ILIIIAR is a sustainable model that enables teachers to add value to their professional identity by integrating important elements into their teaching practice.

Sadruddin, M.M. (2024). Munir's Reflective Model of Teacher. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Intellectual Barter System

Dr. Munir Moosa pioneered the concept of the intellectual barter system. It symbolizes sustainability, empowerment, and intellectual openness. In his view, “Knowledge and skills are often pursued for materialistic gain, which is entirely justified. However, what if we exchange knowledge and skills with the broader community? What if such an approach could yield multiple benefits for oneself and others?” This model requires faith, responsibility, and ownership. There are two aspects of the intellectual barter system: social and professional.

Sadruddin, M.M. (2024). Intellectual Barter System. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Shifting from Laws of Learning to a Guide to Learning 

Learning symbolizes autonomy and flexibility. The presence of facilitators and their guidance makes learning effective, especially when they consider learners as co-facilitators. However, when we attach 'laws' to learning, it somehow overshadows creativity.

For decades, academia has been following laws of learning proposed by Thorndike, neglecting to take responsibility for critical thinking. We have become spiritless thinkers who believe in closed-minded reflections throughout our academic journey.

The law of effect states that “when a stimulus receives a positive response the behavior is more likely to be repeated, and when a stimulus receives a negative response the behavior is more likely to happen less frequently”.

Sadruddin, M.M. (2024). Shifting from Law of Learning to a Guide to Learning. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir's Competence Model of Human Rights Education 

This competence model focuses on the elements of teaching human rights education at higher education institutions. While we often associate the term competence with overwhelming expectations, in this model, competence refers more to ownership, understanding, solution, and innovative application.

Sadruddin, M.M. (2025). Munir's Competence Model of Human Rights Education. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir's Socio-eco-environmental Approach to Environmental Education

It is a conceptual model of environmental education for communities, living under emergencies. Developing environmental literacy programs that support sustainable educational practices should begin with considering socio-economic elements. A scoping review can help to understand how the socio-cultural, and political geography of ABC country shapes the ways people interact with each other and their environments.

Sadruddin, M.M. (2025). Munir's Socio-eco-environmental Approach to Environmental Education. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir's Socio-eco-environmental Approach to Environmental Education

It is a conceptual model of environmental education for communities, living under emergencies. Developing environmental literacy programs that support sustainable educational practices should begin with considering socio-economic elements. A scoping review can help to understand how the socio-cultural, and political geography of ABC country shapes the ways people interact with each other and their environments.

Sadruddin, M.M. (2025). Munir's Socio-eco-environmental Approach to Environmental Education. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

A Model of Regenerative Resilience

Dr. Munir Moosa proposes a model of regenerative resilience that focuses on loglocal issues and opportunities, considering adaptability, context, multicultural aspects, community empowerment, equity, omnipreneurship, open science, and intellectual empowerment.

Sadruddin, M.M. (2024). A Model of Regenerative Resilience. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

An Inclusive Ethical Framework for Research with People with Diverse Disabilities

People in power and position mainly frame research ethics. But do they include the voices of people with diverse disabilities? Do they value human over selfish intentions? People with disabilities are not objects, and they should not be misused. It is essential to recognize that not all disabilities are the same, nor are all contexts identical. Researchers often lack this contextual understanding. While they may have experience, they often lack exposure to diverse realities. Fragility and vulnerability are powerful, so why treat them as objects for personal or professional gain? Why not frame research design with them as co-creators of knowledge? This proposed framework is designed for researchers who desire to work with people with diverse disabilities.

Sadruddin, M.M. (2025). An Inclusive Ethical Framework for Research with People with Diverse Disabilities.https://zenodo.org/records/15615293/files/An%20Inclusive%20Ethical%20Framework%20for%20Research%20with%20People%20with%20Diverse%20Disabilities.pdf?download=1 

Munir’s Model for Refugee Education

This model offers a customized, contextual educational plan that empowers school-going refugee learners to restart their educational journey with confidence.

Sadruddin, M.M. (2024). Munir’s Model for Refugee Education. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Competence Model of Human Rights Education

This competence model focuses on the elements of teaching human rights education at higher education institutions. While we often associate the term competence with overwhelming expectations, in this model, competence refers more to ownership, understanding, solution, and innovative application.

Sadruddin, M.M. (2025). Munir’s Competence Model of Human Rights Education. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Shifting from the Laws of Learning to Simple Learning

Learning symbolizes autonomy and flexibility. The presence of facilitators and their guidance makes learning effective, especially when they consider learners as co-facilitators. However, when we attach 'laws' to learning, it somehow overshadows creativity. For decades, academia has been following laws of learning proposed by Thorndike, neglecting to take responsibility for critical thinking. We have become spiritless thinkers who believe in closed-minded reflections throughout our academic journey.

Sadruddin, M.M. (2025). Shifting from the Laws of Learning to Simple Learning. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Self-Explanatory Global Citizenship Education Model

Local-mindedness, global mindedness, glocal mindedness, loglocal mindedness.

Sadruddin, M.M. (2024). Munir’s Self-Explanatory Global Citizenship Education Model. Available at https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Academic Constipation and Probiotics

We often face a stagnant and toxic workplace environment where sincere and intellectual individuals are either (1) demotivated, demoralized, degraded, or (2) praised to assess their intellectual capabilities, eventually being groomed to exploit their skills. This usually happens when people envy creative individuals and create barriers that prevent meaningful progress. It gradually deteriorates their overall well-being and may lead to the development of fissures. They are compelled to conceal ideas or achievements for fear of being misused. It is referred to as academic constipation. To overcome, we need academic probiotics to restore a healthy balance between personal and professional life. The three best probiotics are (1) self-validation practices, (2) selective collaboration, and (3) respecting personal boundaries. These probiotics may lead to self-care and positive well-being. In case of severe constipation, open communication may provide relief.

Sadruddin, M.M. (2025). Academic Constipation and Probiotics. Available at https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Introspective Empathy

Can we imagine ourselves in someone else's shoes? We may try to guess or even relate if we've been through a similar situation. However, we still can't fully match the depth or intensity of the problem.

Sadruddin, M.M. (2025). Introspective Empathy. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Theory of Vulnerability

Munir’s theory of vulnerability states, “Being vulnerable should be normalized and accepted. It is a path of self-empowerment.

Sadruddin, M.M. (2025). Theory of Vulnerability. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Reversible Fluid Approach to Semi-Systematic Review

Dr. Munir Moosa proposes a reversible fluid approach for conducting semi-systematic reviews. His method aims to break down the rigid boundaries often imposed in academic research, enabling researchers to adopt more creative review approaches.

Sadruddin, M.M. (2025). Munir’s Reversible Fluid Approach to Semi-Systematic Review. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Concept of Learning

Learning theories have frequently linked learning to established boundaries, which ultimately undermines the fundamental purpose of learning. It drags individuals towards competition and perfection rather than appreciating the diversity of intellect. While it seems logical to set some learning boundaries during schooling, it will prepare robots if it does not shift dependencies. The nature of learning boundaries prompts several questions: Are boundaries universal? Who determines learning boundaries? What is the credibility of those who set them? What are their limitations? How to validate boundaries? Are they aligned with an individual's capabilities?

Sadruddin, M.M. (2025). Munir's Concept of Learning. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Eco-ethical Pedagogy

Dr. Munir coined Eco-ethical pedagogy. It is an educational approach that aims to prepare learners for loglocal16 citizenship values by incorporating sustainable and environmentally friendly practices into pedagogy.

Sadruddin, M.M. (2024). Eco-ethical Pedagogy. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Theory of Negativity

According to this theory, “Negativity can be seen as a symbol of positivity when we view a situation from various perspectives. Reflecting on the positive, negative, and neutral aspects of personal events signifies critical and conscious thinking and learning. This approach fosters emotional stability, resilience, and deeper thinking.”

Sadruddin, M.M. (2024). Munir's Theory of Negativity. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Framework of Academic Intellectual Vanity

Intellectually driven individuals are hardworking. They build alliances with genuine people to share knowledge and skills. Contrariwise, intellectual vanity emerges among those who prioritize superficial education, achievement, and affiliation often stemming from feelings of inferiority and fear of competence. However, intellectual arrogance may emerge among resilient individuals, depending on the context, situation, and affiliation.

Sadruddin, M.M. (2024). Munir’s Framework of Academic Intellectual Vanity. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Concept of Human Oscillation

When things run smoothly in our lives, we are either thankful or thankless to nature. But when we encounter unexpected incidents and hit rock bottom, we either start recalling our past and try to learn from our mistakes or blame nature. In most cases, we start leading a simple life and do not chase loads of desires and expectations. However, over time, social triggers and catalysts cause us to oscillate. We fluctuate for a while until we eventually return to our original level, either permanently or temporarily.

Sadruddin, M.M. (2024). Concept of Human Oscillation. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Fostering Learner Ownership Through Peheangogy

The philosophy of Munir’s Peheangogy (a combination of pedagogy, heutagogy, and andragogy) is based on integrative techniques and proactive approaches that demand creativity and intellectual output from learners. It also demands that teachers take a logical rather than easy route to assess learners. He strongly believes in an educational ecosystem where AI and human intellect harmoniously foster conscious ownership.

Sadruddin, M.M. (2024). Fostering Learner Ownership Through Peheangogy. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Layered Tripartite Consent Model- An Ethrical Disposition in Research and Developmental Policy Formulation

Ethical considerations often become a one-sided affair, as researchers demand participants to fill out consent forms and make uncertain promises without ensuring that participants are aware of whether these promises are fulfilled. Participants are often left out of the loop until after data collection, leading to a common passivity. This expectation of dominance somehow overshadows the participants' autonomy, creating an imbalance in power relations.

Sadruddin, M.M. (2024). Layered Tripartite Consent Model- An Ethrical Disposition in Research and Developmental Policy Formulation. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312

Munir’s Academic Model Development Framework

Dr. Munir has introduced a four-layer model designed to integrate intellectual concepts through collaboration and networking. This basic framework facilitates adaptable structures that can be modified and refined by both oneself and others to meet the evolving needs and challenges in education.

Sadruddin, M.M. (2024). Munir’s Academic Model Development Framework. https://www.merlot.org/merlot/viewMaterial.htm?id=773417312