Theory of transformative learning Essay Example

Once a new meaning has been constructed, it needs to be tested. This testing process is referred to as reflective discourse.

Mezirow argues that discourse, according to Habermas's understanding, is not simply conflict or argumentation without resolution. Instead, it involves a deliberate effort to establish understanding and generate new insights. This process takes place in various settings, from one-on-one conversations to group discussions within formal educational contexts.

Furthermore, once understanding is attained, there is an expectation for concrete action to ensue. This represents the final stage of transformative learning. The specific actions taken may vary, encompassing immediate action, delayed action, or a reasoned acknowledgement of an existing course of action.

When examining this theory through the lens of the Adult Meaning-Making Model, it becomes evident that adults play an active role as participants in the learning and educational process. They are provided with opportunities to share their experiences, engage in critical reflection and reflective discourse about those experiences and current situations, and develop plans for future action.

Each step within this process serves to promote critical thinking and facilitate dialogue among individuals. Consequently, it establishes an environment conducive to continuous transformation.

The initial two steps of this approach, which involve introducing experience and critical reflection, provide adults in the classroom or other events with a chance to share their life experiences. This opportunity allows them to engage in a process of making meaning. Various creative methods can be utilized to facilitate adults' participation in critical reflection, including classroom dialogue, reflective journaling, and posing critical questions. In my experience working with adults in Indonesia, I have observed that it is challenging to encourage adults, especially women, to openly share their life

stories and personal reflections when they are required to do so in front of others. Feelings of insecurity and fear largely contribute to this difficulty. As a result, many adults remain silent during the learning process.

In order to overcome this, I found that using art as a form of communication can be an alternative method. This includes both creating art and observing art created by others. Initially, we can choose images or pictures related to the topic at hand. For instance, symbols such as the cross representing suffering and sacrifice, the bird symbolizing life and peace, or the butterfly symbolizing resurrection (see Figure 13) could be considered.

The measure allows adults to share their thoughts on the picture/painting and its connection to personal life experiences. Art stimulates creativity and imagination in adults, while also providing a different and creative perspective of the world. The arts can change perspectives and transform communities. For instance, when people see a cross image, they often relate it to pain and suffering. However, through critical reflection, adults may perceive the cross as a symbol of love and unity within diversity by considering its various elements. Transformative learning addresses cognitive, emotional, and physical aspects in adult development while fostering intra and interpersonal relationships.

Through engaging in activities such as journaling, creating or observing art, and listening to others' life stories, this approach encourages adults to reflect critically. It helps them improve their emotional well-being and also fosters their connection with fellow learners. Moreover, it reminds us to be cautious about the ideas and beliefs we currently hold. Many times, we unconsciously adopt societal norms, community values, and cultural perspectives without questioning them. This

approach motivates us to continue analyzing, questioning, and reevaluating our perceptions, recognizing that they may be flawed in some ways.

B ) Share vitamin D Practice

Grounded his work on Paulo Freire’s teaching method of the laden and his attack to instruction, Thomas Groome has approached Christian instruction with his “Shared ( Christian ) Praxis” theoretical account. The word shared high spots a partnership, active engagement, and common duologue with oneself, with others, with God and with Story/Vision of Christian religion. [ 13 ] The word Christian refers to an chance the scholars have to make the Story/Vision of the Christian community over clip and assists them to use in their lives. [ 14 ] The word practice used here refers to dialectical integrity theory and pattern every bit good as critical contemplation and historical battle which drives human activity in their day-to-day life [ 15 ] Groome defines shared practice as a participative and dialogical teaching method through where people get involved to reflect critically in their historical bureau in clip and topographic point and on their social-cultural world they have entree together toward Christian Story and Vision, and personally appropriate it in community with the originative purpose of reclamation practice in Christian religion towards God’s reign for all creative activity.

[ 16 ] The Shared Christian Praxis attack includes five typical motions that represent dynamic stages. These motions commence with a "focusing activity" that allows scholars to engage in a real-life subject. Based on this activity, the motions begin. The first motion,

"a naming"


"nowadays"


"action"

, permits scholars to express their life experiences, including their

aspirations, feelings, demands, hopes, and beliefs. After completing the current situation, scholars are then invited to move on to the second motion,

"a critical reflection on the present action"

, which involves proper critical contemplation.

The principal inquiries regarding this subject are "Why do we function as we do?" and "What do we hope to achieve from it?" The critical examination extends to the third motion, a creation of an accessible Christian Story and vision, which aids participants in accessing and learning from Scripture and spiritual tradition based on the subject they designed earlier. Additionally, the fourth motion involves a dialectical hermeneutic between Christian Story/Vision and participants' stories and visions, allowing scholars to connect their own narratives with the Christian Story and interpret their circumstances through its perspective. This motion establishes a foundation for decision-making. Finally, in the last motion, a determination for the Christian faith, scholars are presented with the challenge of making decisions that align their hopes and future actions with those of the Christian faith community.

According to the Adult Meaning-Making Model, this theory suggests that adults are initially placed as subjects in the process. This approach allows adults to actively influence and be in partnership with fellow scholars and instructors. Additionally, it provides adults with an opportunity to learn from the past and present, and to face the future with hope. This approach enables formation and transformation to occur. Adults have the chance to learn from the Christian Story in the past and bring it into conversations about their current situations, whether personal or communal. This ultimately requires practical action in response to challenging situations and guidance for moving forward

in the future based on the Word of God.

Thirdly, this attack intentionally allows for critical thought and contemplation to occur deeply during its motions (which occurs in phase two to 4th). Additionally, it supports dialogue and transformation. Fourthly, since this approach deals with scholars' narratives and experiences, there are many issues that can be addressed and incorporated into the teaching and learning process using this approach. However, it is important to keep in mind that the various experiences that scholars bring through their narratives require time for teachers and other students to digest in order to focus the conversation.

c)


Story-Linking


Approach

Based on the perspective of African American liberationist, Anne Wimberly, the Christian instruction is approached using the "story-linking" model. Wimberly defines it as a process where we connect elements of our everyday stories with the Christian faith narrative found in the Bible and the lives of exemplary Christian figures outside of the Bible. This definition illustrates that a significant meaning-making process emerges through active dialogue between three key narratives: personal life stories of adults, biblical narratives, and the narratives of influential individuals who serve as role models.

Story-linking encompasses more than just the act of telling stories; it also involves listening to and learning from others' narratives. Adults share parts of their personal stories, revealing what they have experienced and how their beliefs have been shaped by both joy and pain. By reading biblical stories, adults humble themselves to engage with people from different time periods and walks of life. Reading the stories of faithful individuals who came before allows adults to learn from someone whose life experiences are relevant today. Additionally, Wimberly outlines her approach to story-linking

in four key stages: First, engaging the everyday narrative.

Participants in this first stage are encouraged to engage in conversation and share a part of their life story. The emphasis here is on personal narrative, which is seen as foundational to Christian teaching. We incorporate personal stories into our exploration of Christian religious narratives, both within and beyond the Bible. This means that participants do not come empty-handed; rather, they bring their own unique stories. Wimberly identifies various significant factors that shape individuals' personal life stories.

They are “identity, societal contexts, interpersonal relationship, life events, life significances, and blossoming narrative plot.” [ 20 ] One or no more than two elements are combined to construct one’s life narratives. For those who are traveling to use this approach for the first time or first meeting with new people, Wimberly kindly advised to use case study method or leader’s personal narrative as an introduction to get participants involved in. By reflecting on providing narratives, participants will find a similar story with their own. The second stage is
engaging
with a Christian religion narrative in the Bible

. This stage is designed to connect the participants with the Bible.

It has two main objectives: to help participants connect with the stories of people in the Bible and to encourage them to view their own life narratives through the lens of faith. The Bible is regarded as a mirror, allowing participants to gain clarity about themselves.

By reading and/or listening to the narrative in the Bible, participants can observe similar situations occurring in the lives of people in the past and witness how God has worked in their lives as well as

in the lives of participants in current circumstances. The second task is to help participants connect the narrative they have encountered to their own specific context. The third stage involves engaging with Christian religion narratives from our heritage, allowing participants to listen and learn from the experiences of those who came before them and modeled a worthy life in their time. The final stage involves engaging in Christian ethical decision-making.

This stage involves participants taking concrete actions based on the story-linking they have experienced in the previous stages. According to Wimberly, when making decisions on these actions, there are two guiding principles: a commitment to faithfulness and a responsibility for Christian action. Approaching this from the perspective of the Adult Meaning-Making Model, Wimberly demonstrates how storytelling plays a significant role in both an individual's life and the community. Through storytelling, adults have the opportunity to reflect on their diverse life experiences and see them as part of a meaningful narrative. By sharing and listening to others' stories, adults actively engage in the learning process rather than passively receiving information. Additionally, story-linking helps maintain a balance between telling and listening to stories.

The procedure provides an opportunity for adults to share their stories and to invite them to listen to others' stories (their fellow learners, biblical figures, and predecessors). Story-linking also makes storytelling mandatory rather than optional. This is because there are not many adults willing to share their stories with others; most of them prefer listening rather than speaking; some lack the confidence to share their own stories; some may believe their stories are not meaningful enough to be shared with others. In this study, story-linking offers

a new insight that both the speaker and listener are important and equal in the process. Additionally, story-linking allows adults to learn the same life stories from different people, perspectives, and times and domains.

Regarding this matter, the question arises as to whether the Wimberly's third class can also apply to non-Christian or heritage outside of Christianity. In the Indonesian context, encountering and engaging with people of different faiths, particularly Muslims, enhances and broadens adults' understanding in their daily lives. Thus, the correlated understanding between Robert Kegan and Daniel Schipani draws three significant elements: critical thought, dialogue, and transformation. Based on these elements, this study presents the Adult Meaning-Making Model.

This model is based on the idea that adults are subjects and creators of their own identity construction. Additionally, it emphasizes the importance of adults' life narratives as significant sources for learning together.