Blog 1

Reflecting on this week’s core readings, I'm more convinced of the ethical obligation and significant importance of embracing multiple worldviews, cultural diversity, and fostering empathy towards religious and spiritual connections in the context of learning and education.

 The argument that ‘learning transcends the constraints of Westernized perspectives’ (Merriam & Baumgartner, 2020) claims that "the purpose of examining other systems is not to replace the Western tradition but rather to expand our understanding of learning and knowing" (Merriam & Baumgartner, 2020, p. 270). This makes the field of education the tipping point for change.

In my current position, I aspire to evolve my more Western-centric approach of teaching and learning into one that is more inclusive, spiritually connected, and grounded in cognitive and embodied pedagogical practices. This transformation becomes particularly relevant when addressing the rich philosophical diversity found in the Australian educational landscape, as explored by Morgan and Slade (1998) and also includes issues to consider from our current approach such as the reluctance to champion indigenous narratives and stories of learning and teaching.

Following this, what is often described as truth and noble knowledge, is often derived from Westernised, mainstream pedagogies (Semali & Kincheloe, 1999). In support of this, knowledge developed around (adult) learning is derived by what is viewed as important by western civilisation (Thorndike et al., 1928). This, unfortunately limits the opportunity to broaden the learning experience from a multiple world view perspective and sharing knowledge and truth with others on a multicultural scale.

Looking ahead, to enrichen my understanding of learning and pedagogy, I aim to draw inspiration from Aboriginal and Torres Strait Islander learning, which encompasses cultural, cognitive, spiritual, and embodied knowledge and learning. This exploration contributes to a deeper understanding of learning and pedagogy, fostering an appreciation for alternative ways of acquiring knowledge, as advocated by Merriam and Baumgartner (2020).

References:

Merriam, S. B., & Baumgartner, L. M. (2020). Learning in adulthood: A comprehensive guide (4th ed.)  John Wiley & Sons, Inc. 

Morgan, D., & Slade, M. (1998). A case for incorporating Aboriginal perspectives in education. The Australian Journal of Indigenous Education, 26(2), 6–12.

Semali, L. M., & Kincheloe, J. L. (1999). Introduction: What is Indigenous knowledge and why should we study it? New York, NY: Falmer Press.

Nisbett, R. E. (2003). The geography of thought: How Asians and Westerners think differently. . . and why? New York, NY: Free Press.

Thorndike, E. L., Bregman, E. O., Tilton, J. W., & Woodyard, E. (1928). Adult learning. New York, NY: Macmillan.