I found Chapter Nine's Review of Non-Western Perspectives of Learning and Knowing to be fascinating. I was particularly struck by Rain's comparison of western knowledge production's dismissal of indigenous learning as the equivalent of intellectual apartheid. The chapter highlights four themes of Non-Western learning, which are that it is interdependent, communal, holistic, and informal.
I'm also intrigued at the notion that learning is primarily informal and embedded in everyday life. I
think there is considerable merit to this concept. Nowhere have I found this truth to be more self-evident than during my five years experience as a parent. I've learned a bunch. I learned that it's not possible to love anything more than your child. Although I had heard this many times before, I never knew the extent it was true until I had my own. And by living and doing as a parent, I've somehow managed to master tasks like changing diaper and wiping noses...things I never imagined being able to complete without being sick. I've learned to really appreciate things I took for granted like sleep, and free time, a clean house. I've also learned to see the world in new ways like through a child's eyes and a parent's eyes. All of which have taken shape in a very interdependent, communal, holistic, and informal way.
I, like Harry, found Chapter Nine to be very interesting. In fact, it actually made me wonder if the ‘Western perspectives’ towards learning should include more eastern influences. For instance, instead of focusing on our personal cognitive abilities, would it benefit our society as a whole to include more of a communal nature to learning? Instead of relying on instructors to disseminate knowledge in formal settings, should we not explore the idea of the family, extended family, and perhaps the entire community taking a certain level of responsibility for educating children/adults? I remember at a very young age my neighbors stepping outside and showing me tips and tricks for simple things in life. (i.e. Mr. Brower showing me how to swing a golf club, Dr. Taul showing me how to get ticks off of my dog, etc.) Do we still foster that type of society in the West? I’m not sure that many people can say that we do.
ReplyDeleteReviewing the fourth theme discussed in the chapter, informal education, and discussing how it is embedded in everyday life in Eastern cultures is also very interesting to me. Most of our parents remember a time where they worked on cars with their dad, learned to drive on a tractor, became chefs in their own right by learning their mom’s recipes, and were able to ‘get by’ in any situation because their parents, or loved ones, had taught them how. No one asked for a certificate demonstrating their proficiency and usually the result spoke for itself with a perfectly cooked pie or a field full of fresh vegetables. Unfortunately, it seems as though the “common tendency is to conflate and confuse ‘formal education’ with ‘education’ – a tendency reflected in our concern with formal certification and degrees rather than with competence per se” (Merriam, Caffarella, & Baumgartner, 2006) in today’s Western cultures.
I, personally, would love to see more apprenticeships and informal learning opportunities in our societies and re-evaluate if formal degrees are truly required for certain levels of employment.
Merriam, S., Caffarella, R., & Baumgartner, L. (2006). Learning in adulthood, a comprehensive guide. (3 ed.). San Francisco, California: Jossey-Bass, Inc.
Although cultural differences in educational cultures may seem like an insurmountable challenge with difficult paradoxes, there are approaches and mindsets which empower educators. The following relates three articles written within the last decade to our current discussion.
ReplyDeleteWatkins (2000) finds several correlates concerning education which hold true between disparate cultures. He concludes that both western and non-western students achieve higher qualitative and quantitative academic success when students are highly involved in the classroom environment and when students perceive or experience supportive instructor interactions and attitudes. Furthermore, he positively correlates study and learning strategies which synthesize ideas and identify meanings with student success and an internal locus of control. Taking both of these findings into account, assures educators of some common factors which apply across cultures. Watkins explores differences and similarities between western and Asian cultures in an interesting and informative article which ponders educational principles through an interesting and innovative lens.
There are marked differences in non-western learning cultures which impact educator strategies. There are similarities at an intrinsic level between non-western, e.g. Asian, Muslim, aboriginal et al, cultures which may inform western educators. These congruencies allow educators to at least serve and provide educational opportunities which may speak to different cultures. Merriam and Kim (2008) promote three concepts for consideration and adoption: “learning is communal, learning is lifelong and informal, and learning is holistic” (p. 73). These concepts can be integrated into even western educational frameworks when considered from a universal perspective. Although western educational environments are competitive at time, group learning which supports group progression can be adopted as a strategy. Educators can recognize the importance and significance of life-experience to students. Additionally, educators can construct and incorporate strategies which include whole person expression, i.e. mind, body and spirit.
As early as the 1990s, researchers considered cross-cultural differences in relation to education. Goodfellow (2000) discusses challenges and possible assessments of global education effectiveness. He studies outcomes from specific distance education courses both traditional print and online based. Through assessment score analysis and through interviews, Goodfellow evaluates effectiveness of the teaching on normal, i.e. UK cultured students and other, i.e. non-UK based but English speaking, students. He suggests further study could proceed on analyzing how online cultures develop out of online education. This developed culture could perhaps elucidate how global, cultural differences may be approached. This early study aimed at assessing how to teach and assess online or distance courses uncovered and identified issues in global online education.
Bibliography
Goodfellow, R. (2001). Opportunity and e-quality: Intercultural and linguistic issues in global online learning, vol. 22, no. 1 (2001), p. 65-84. Retrieved from http://search.proquest.com/docview/217784313/fulltextPDF/embedded/7ZY22IP4BSBXD6NC?source=fedsrch
Merriam, S. B., & Kim, Y. S. (2008). Non-Western Perspectives on Learning and Knowing. New Directions for Adult and Continuing Education, (119), 71–81. Retrieved from http://search.ebscohost.com/login.aspx?direct=true&db=eric&AN=EJ810292&site=ehost-live
Watkins, D. (2000). Learning and teaching: A cross-cultural perspective, vol. 20, no. 2 (May 2000), p. 161-173. Retrieved from http://search.proquest.com/docview/219076232/fulltextPDF/embedded/7ZY22IP4BSBXD6NC?source=fedsrch
As I read Chapter 9 of Learning in Adulthood (2007), I was actually riveted by my renewed awareness that in the U.S., we have completely separated “spirituality” from education, as compared to Eastern educational practices. I scratched my head and wondered aloud why on earth we ever thought this was a good idea. We practice “separation of church and state” all in the name of “freedom of religion.” We disallow prayer in school in an effort to avoid offending “other religions.” This is purely my opinion that I write, but from my viewpoint, it seems that since the U.S. was founded on Christianity, we assume that this is the one “religion” that we must avoid imposing on others, and we have made sure we put measures into place to guarantee other “religions” can practice their faith freely.
ReplyDeleteAs I see it, the problem with this way of thinking is that we equate “spirituality” with “religion.” From the readings in Chapter 9 and my own experience, there is an element of “spirituality” in every practice, whether it is Christianity, Confucian philosophy, or Hindu, Maori, African or Islamic practices. Every “religion” seems to approach the complete person in a holistic fashion, which cannot be separated from his or her community and world at large. Each encourages a global perspective based on internal reflection and giving back to others. With this in mind, it seems to me that U.S. education could then encourage “spiritual growth” without mandating adherence to any particular “religion.”
This brings me to the study I would like to bring to your attention, “A National Study of Spirituality in Higher Education: Students’ Search for Meaning and Purpose,” by Astin, Astin, and Lindholm, Higher Education Research Institute, UCLA (2010). The purpose of the study was to examine how students change during their college years and what role the college plays in spiritual development. The first national longitudinal study of students’ spiritual growth, this study spanned seven years from 2003 to 2010 and involved 14,527 college students in 136 colleges and universities across the nation. Five “spiritual qualities” and five “religious qualities” were evaluated using individual interviews, student focus groups, and interviews with faculty. I was not surprised by the findings, all of which support facilitating spiritual growth as an important function of higher education. “Assisting students’ spiritual growth will help create a new generation who are more caring, more globally aware, and more committed to social justice than previous generations, while also enabling students to respond to the many stresses and tensions of our rapidly changing technological society with a greater sense of equanimity” (Astin, et al., 2010).
Spirituality, (not to be confused with religion), as defined by the researchers, included spiritual quest (answers to life’s big questions), equanimity (ability to maintain calm in times of stress), ethic of caring, ecumenical worldview and charitable involvement. The five “religious” qualities studied included religious commitment, engagement, social conservatism, skepticism, and struggle. This study overwhelmingly finds that students are more successful when they work on their “inner selves” through such activities as self-reflection, meditation and contemplation. The result is higher GPAs, enhanced leadership skills, improved psychological well-being, greater interest in post-graduate study, and greater commitment to promoting racial understanding. With research such as this, coupled with the existing sad state of affairs in our public school system, who can argue the need for radical change in the structure of our U.S. educational system?
Astin, A. W., Astin, H. S. & Lindholm, J. A., (2010). A national study of spirituality in higher education: Students’ search for meaning and purpose. Retrieved from http://spirituality.ucla.edu/
Merriam, S. B., Caffarella, R. S., & Baumgartner, L. M. (2007). Learning in adulthood: A comprehensive guide. San Francisco, CA: Jossey-Bass.
I find myself wondering more, and more about Non-Western learning approaches and how we might incorporate the concepts of communal and holistic learning into the United States community college learning environment. How can we aid our students in developing a greater sense of self-awareness? How can we expose our students to other learning approaches?
ReplyDeleteWell, how about study abroad programs? Our university counterparts have long offered their students an opportunity to live and learn on the global stage. To my surprise, community colleges around the country are expanding their credit-course offerings to include a variety of study abroad options ranging from one-week to one-semester programs. As an avid traveler myself, I know there is great value in experiencing first-hand the sights and sounds of a new culture or country.
I did a quick search to see what study abroad options are currently available through community colleges across the country. Here are a few I found interesting:
http://www.sunyrockland.edu/academics/study-abroad
New York - Rockland Community College
This two-week program at Cambridge University, UK, runs in July or August each year. Students receive 4 honors credits from SUNY Rockland, readily transferable (credits have transferred from RCC to NYU, Cornell, Harvard, Barnard, and SUNY schools, among others)
www.maricopa.edu/iie/files/SA13.pdf
Arizona - Maricopa Community College
The Maricopa County Community College District offers education abroad programs to ten different countries in the summer of 2013. These programs are taught by Maricopa instructors and range in length from one week to one month.
http://www.stlcc.edu/Programs/Study_Abroad/Programs.html
Missouri - St. Louis Community College
The college offers six study abroad options ranging from one-week to one-semester.
http://www.mccc.edu/programs_studyabroad.shtml
New Jersey – Mercer County Community College
The college offers semester-abroad sessions and shorter “study tours” which run a week to 10 days.
http://www.normandale.edu/programs-and-degrees/study-abroad.html
Minnesota - Normandale Community College
The college offers a full array of study abroad options: everything from Business in Russia, to Food in France, and Music is Costa Rica. Full semester courses include travel to China, Singapore, Scotland, and many more locales.
http://www.citruscollege.edu/studyabroad/Pages/default.aspx
California – Citrus College
The college is celebrating their 12th year in Italy and their 25th year in England! They have been sponsoring study abroad trips for a long time.
http://www.mhcc.edu/studyabroad/
Oregon – Mt. Hood Community College
“Mt. Hood Community College has been one among the top ten community colleges in the nation for several years in terms of the number of students we send abroad to study. We currently offer several high quality study abroad programs. All study abroad programs at Mt. Hood Community College are open to people of all ages. One needn't have been a student previous to enrolling in one of our study abroad programs, but the student must produce evidence that they have sound study skills and have at least a 2.5 GPA from previous academic experiences.”