Is your journey really necessary? Spirituality and the quest for meaning through adult learning: a symposium
Cheryl Hunt, University of Sheffield, UK
Leona M English, St Francis Xavier University, Canada
Tara J Fenwick, University of Alberta, Canada
Elizabeth J Tisdell, National-Louis University, USA
Derise E Tolliver, DePaul University, USA
Linden West, University of East London, UK
Paper presented at SCUTREA, 31st Annual Conference, 3-5 July 2001, University of East London
Introduction
Cheryl Hunt
Over the past two decades, there has been an explosion of popular interest in 'spirituality'. Though not easily defined, 'Like dandelions in the spring, the term is cropping up everywhere' (English and Gillen, 2000: 1);everywhere, it seems, except in mainstream adult education academic literature, especially within the UK.
In the North American literature there has been some limited discussion of how spirituality affects teaching and learning and of its place in emancipatory education.
However, there has been little empirical research on spiritual development as an aspect of learning in adulthood; nor much exploration of the implications of spirituality for adult education practice. Most educational practice at all levels, particularly where it is publicly funded, is underpinned by a materialistic view of the world that has been shaped by the reductionist traditions of Western science. In consequence, the notion of spirituality is often associated simply with religious education or dismissed as irrelevant in the context of an increasingly outcomes-driven rationality.
Thus, while many of adult education's operational principles can be traced back to the spiritual values of its pioneers, spirituality is, in general, a place where adult education does not go. Many adult learners and educators are, nevertheless, actively seeking meaning and new parameters for their lives in exactly that place. Within their personal learning journeys they wish to articulate a subjective awareness of spiritual dimensions of experience; and to find out not just about the world 'out there' but about an inner reality also, and the relationship between the two.
Consequently, though the concept of spirituality is highly contested, we suggest that adult education, as a site for practice and research, should begin to take better account of it and its implications for learning.
The time seems to be right. Newton's conception of a 'clockwork universe' - where everything, including humans, can be understood in terms of machine parts that may be removed, repaired or discarded - no longer holds science in its thrall. As the beacon of the Industrial Revolution, this imagery fired the scientific and technological progress that transformed the lives of millions, and the face of the planet.
It also created a sense of separateness between people and planet and the material and spiritual.
A different world-view is now emerging. Heavily influenced by Lovelock's (1979) Gaia hypothesis, which recognizes the planet Earth as a single, self-regulating entity, it acknowledges the importance of relationships at all levels - subtle and material - between organisms, social systems and ecosystems. The invocation of the name of Gaia, the Earth goddess, has been significant, hinting at connections with an ancient wisdom that has had no place in a mechanistic universe or a society driven by its own technology. Interestingly, the imagery of a web of near invisible interconnected fibres often used by proponents of this world-view also appears in several spiritual traditions (compare Capra, 1997; Bates, 1996).
Many of today's contradictions in values, policies and practices may be attributed to the relative strengths of these competing world-views. Indeed, we seem to be poised in a pivotal position between them. We can opt to remain with the certainties and separations of a clockwork universe - or to explore a 'Gaian' future where felt-realities that connect and sustain us can be articulated and developed. Such exploration leads into the realm of spirituality.
In this symposium, we have utilized Capra's(1997: 7) terms to provide a working definition of spirituality as 'a mode of consciousness in which the individual feels a sense of belonging, of connectedness, to the cosmos as a whole'. In the contributions that follow we look at its expression and implications in a range of settings and at some critical questions to which it gives rise.
It doesn't interest me where or what or with whom you have studied.
I want to know what sustains you from the inside, when all else falls away.
I want to know if you can be alone with yourself; and if you truly
like the company you keep in the empty moments.
The Invitation, inspired by Oriah Mountain Dreamer, Native American Elder
(Zohar and Marshall, 2000)
African-centred spirituality in adult education classes
Derise E Tolliver
She who learns, teaches (African proverb) I am a woman of African descent, born and raised in the USA. My people have been oppressed; our cultures, voices, and power have often been dismissed, devalued, or disregarded. I have been taught to be different from who I really am, as if my cultural identity is a deficient version of a better human being. The journey to learning about and reclaiming my authentic self has been one of returning and retrieving, informed by the past, present and future. As a lifelong-learner, I use the lessons from my journey in my work with adult learners in higher education.
I try to bring my authentic self to the classroom, using all aspects of myself to inform my work and facilitate others' learning. An important part of my self is Spirit, the sacred and divine in my life. Through Spirit, I am connected to all that surrounds me: humans and nature, the material and the unseen. My understanding of Spirit is grounded in a traditional African ethos, passed down through generations, with its focus on the existence of a Creator, harmony with nature, balance, and the interconnectedness of all things.
This impacts upon my teaching and continues to grow as I experiment with culturally-relevant and spiritually grounded approaches to working with adult learners.
I incorporate African-centred spirituality into my work by embracing it as my own and acknowledging its importance in my life. I try to model my spiritual beliefs, including that in the importance of balance and harmony, and the notion of everything providing a lesson. I endeavour to conduct classes that support a shift from good/bad evaluations of events to understanding the learning opportunities provided. I consciously use this language so that learners are aware of the perspective I am bringing.
I use a variety of 'spiritual' technologies - so called because they help to raise consciousness, stimulate awareness, foster creativity and imagination, connect us with grander issues of purpose and meaning, and facilitate connection with that which animates us. In one course, where students plan their academic programme, I begin with a celebration, including food and decorations. The classroom becomes festive, transformed into a special and sacred space for learning. Through this beginning, I communicate that I honour and value students' presence and who they are. I encourage them to acknowledge and celebrate themselves and their accomplishments on the first evening of class rather than waiting for some specific outcome at the end.
Ritual and symbols are important aspects of African centred spiritual practice. I introduce each class session with an African proverb relevant to the process and/or content of learning for that day. I sometimes use Adinkra symbols - visual representations of proverbs. These are powerful instructional tools for many non-Western cultures. I use them to communicate information, help allay fears, and stimulate self-assessment. A number of proverbs encourage students to reflect upon their relationships with the world, with other people, and with themselves.
I begin each class with a centring exercise involving relaxation and guided visualization. Some learners process this as meditation; for others, it is a stress-reduction technique. I present this activity without reference to spirituality for those who may be 'turned off' by the concept.
I give learners the option to participate at whatever level they feel most comfortable and there is no coercion to participate. The weekly repetition of this activity becomes one of the course rituals.
· Sometimes the expression of African-centred spirituality in the classroom takes the form of pouring libations as we prepare for the beginning of the term. I explain the meaning and purpose of the ritual in a way that is generally not experienced as offensive, frightening or proselytizing. Other ways in which I incorporate aspects of this spirituality in my classes include:
· lighting a candle at the beginning as a symbol of enlightenment and clarity;
· encouraging students to choose or develop personal mantras to help them to remain in alignment with their goals;
using music, art, poetry, dance and movement to encourage students to honour their own cultural ways of knowing and learning and to access their own spiritual centres for strength, power, and understanding.
· My understanding of my own spirituality motivates me to ask of learners the questions that were posed of me during an African-based 'Rites of Passage' programme:
· Who am I?
· What is my purpose?
· Am I fulfilling my purpose?
To whom and to what am I connected? By exploring these questions, learners may move to more knowledgeable, critically conscious, and empowered identity. They often feel more connected to others and concerned about larger social issues. They may also grow spiritually in a way that is relevant to their own cultural experiences.
African-centered spirituality has been an important and effective foundation for me to support the growth and development of the learners I work with. As we work together, I continue to grow as an educator and learner.
The freedom of ignorance enslaves the one who embraces it. (Ewe [Ghana]proverb)
Spiritual development and emancipatory adult education practices
Elizabeth J Tisdell
Until recently there had been little discussion of spirituality in adult education, and less on spirituality and emancipatory adult education efforts. Yet it seems important to emancipatory education as people do not transform or work for social change only because they are engaged on a rational level. It is important to engage their hearts and souls, affect and spirit. In order to discover how other educators were drawing on spirituality I conducted a qualitative study, focusing on how it informed the work of women adult educators for social change; how their own spirituality changed over time; and how it was manifested in their practices. Participants described five themes of spiritual experience: 1. A spiral process - moving beyond and 're-membering' spiritual values and symbols of the culture of origin; 2. Life-force, interconnectedness, and wholeness; 3. Pivotal experience of a perceived higher power that facilitates healing; 4. Development of authentic identity; 5. A way of life requiring inner reflection and outward social action. (Tisdell, 2000) This discussion is limited to the fifth category; it is most relevant to how spirituality might inform adult education for social change, and is divided into two sub-themes: 1. An integrated approach to living Participants discussed the importance of trying to create a balanced approach to living, grounded in their spirituality.
For many, part of their spiritual development required honouring, embracing, and claiming a positive cultural identity. As Julia, a Chicana, noted: 'I think part of my journey is going back to my heritage, my Aztec and indigenous roots'. Participants described their efforts at living integrated lives: being true to their own identity but also honouring others' ongoing identity development. All struggled with this but maintained a commitment to the importance of an holistic spiritual grounding-place.
Considering how this integrated approach manifests itself in her work/personal life, Shirley noted: '... I am always teaching whether I'm at [ -college] or not'. This sense of nurturing a way of life required inner reflection and connecting to one's centre ('Life-force'),and was experienced within and beyond one's primary cultural identity. Anna, an African American, speaks to the important connection between her spirituality, justice work, and cultural roots: It is the reason really I am here, on a spiritual plane, but on a real plane, I have no alternative...because of the devastation, I mean what else do you do? It is my responsibility, my duty, my reason, my history, my spirit, my soul... Spirituality was foundational to participants' justice work and core identity, it also led them to develop a more global consciousness: It's bigger than just being Chicana. I'm also a member of a global community ... working for social justice isn't just done five days a week; it's in every part of my life ... it's a way of living. I call it spirituality (Julia).
For many, developing a global consciousness was associated with building community and, often, an historical legacy: I think my responsibility is great because I know what people went through so that I could have the freedom and the power to move forward in the world, so I must get up! And I must dig deep! And I must do good! And to not do that would be an affront to my ancestors who stayed alive, and stayed strong, and stayed spiritually connected through centuries of brutality and everything, beyond slavery (Shirley).