The past month we’ve
explored different learning processes that interested us and based on those
interests formed groups for future projects. Therefore, this month was used to
figure out the dynamics of the group, learn more about spiritual learning, and
investigate programs that use a spiritual learning approach in their
educational setting.
The formation of our
Spiritual Learning group spawned more out of convenience then by design.Katie and Samantha directly selected
Spiritual Learning as their focus topic, where as Keith and Sean joined the
group later in the process.At this
point in the semester, the choice to combine has proven rewarding.Individually our communication is effective
and timely.As a group, we split work in
a balanced and fair manner with division based on personal strengths and
skills.For example, our Program
Investigation project divided as follows:
Kate Bowers
–Earlham School of Religion program, main features and application write-ups.
Sean Rodgers
–Sant Bani School program, main features and applications write-ups.
Samantha
Pickens – Initial program investigation, applications and conclusion write-ups,
formatting and final editing of APA, blog design.
Keith Cozart –
Initial program investigation, table creation and development, embedded video
and references, blog creation and posting.
For
this project, the process of work division was quite organic.After an initial prompting from Samantha, all
four members quickly offered contributions to the process allowing for timely
organization, reasonable scheduling and a quality end result.As future projects near, our currently
established communication habits will prove extremely valuable.Creating a foundation of quality work that
builds from project to project throughout the semester is an important
facet.I believe we’ve accomplished this
quality foundation within our first project.This will allow our future work to be more streamline and cognitive
resulting in a better product.
We didn’t encounter many,
if any, challenges this month. This can be attributed to our communication and
drive to meet deadlines. They are definitely an advantage moving forward.This is not to say we did not have personal
challenges in these previous months.We
are all still trying to get accustomed to working with new peers and
professors, the drain of taking many classes, working full time, and taking
care of our families.
For next month we will be
focusing on our Program Design and Program Evaluation.Coming up in March, the group will have two
projects to work on. One will be the program design, in which the group will
design their own program.The second
project is to get educators to evaluate the program, and we will reflect on
these recommendations. We believe that our group will have no issues in
tackling these projects.
Katie Bowers, Keith Cozart, Samantha
Pickens, and Sean Rodgers
Ball State University
EDAC 634 – The Adult as a Learner
22 February 2015
Spiritual Learning Program Investigation
Program Descriptions
Program
1- Earlham School of Religion
The first program investigated
was Earlham School of Religion (ESR), a graduate division of Earlham College,
which is located in Richmond, Indiana. ESR is open to graduate students looking
to pursue a career in ministry. While diversity is welcomed, ESR educational
programs are best suited for students who
fall within a range of "progressive evangelical" and "confessing
liberal" in the Christian tradition.
The
purpose of the programs is to prepare students to become leaders and improve
quality of life within their communities through their dedication to ministry.
The following objectives are established in alignment with the purpose of ESR
in order to create future ministry leaders:
Demonstrate
the ability to think critically about issues of faith and ministry.
Demonstrate
the capacity for theological reflection grounded in both scholarship and
experience.
Show
evidence of growth in and commitment to one’s personal and spiritual formation.
Reconstruct
an understanding of their faith in relation to the tradition.
Develop
a theological and biblical infrastructure that supports their understanding of
the church and their own gifts for ministry.
Recognize,
interpret, and respond to cultural dynamics from a multidisciplinary point of view.
Demonstrate
integration of learning in accord with their gifts for ministry and/or ministry
emphasis.
The educational programs are
designed to combine elements of spirituality, academic rigor, and practicality
in a Christian, Quaker setting. Also instead
of a traditional letter grading system, students are evaluated on a credit/no
credit system with written narrative evaluations. Faculty and staff aim for
students to have a formative and transformative experience in learning.
Program 2- Sant Bani School
Sant Bani is a private K-8 grade
school located in Sanbornton, New
Hampshire. Sant Bani was founded on a 200 wooded acre sanctuary in 1973 as part
Sant Bani Ashram, a spiritual retreat in New Delhi, India. The school and the
retreat were programs designed by Indian spiritual leader Master Kirpal Singh.
In his lifetime, Singh advocated the respect for others beliefs and the truths
found in all religions. The school became an independent entity in 1983 while
still maintaining the program’s inclusive nature. The school gives no religious
instruction, but still maintains at its core spirituality in its educational
instruction.
The
learners of the program are children of typical K-8 ages. Since Sant Bani is a
private school, there is a tuition fee and the parents of the children must be
able to afford the $7,500 annual fee or qualify for financial aid or
scholarships. Students and families also must abide by the rules and policies
of the program. As of 2014, Sant Bani no longer has a high school program (Seufert,
2014). Learners come from a variety of backgrounds, mostly from the United
States, but also from countries like Ghana and Thailand (Rhodes, 2012).
The
purpose of the program is in giving a holistic (academic, social and emotional
learning) educational approach. This includes “an
integrated program of academics, creative arts, athletics, and service to
others.” (Sant Bani Parent Student Handbook, 2014).
The program’s
mission statement is:
“Sant
Bani School is built on the belief that we have something to learn from
everyone. Surrounded by nature, we create a diverse community where respect for
all living things is central. Our mission is to provide a high-level,
comprehensive educational experience while also recognizing the value of the spirit.
With small classes, committed faculty, and an emphasis on collaboration and
service to others, Sant Bani School teaches students to Be Good, Do Good, Be
One”(Sant Bani School, 2015).
Main Features
Program
1- Earlham School of Religion
ESR
has a few features that reflect the main features of spiritual learning. It was
specifically mentioned on ESR’s website that the staff and faculty of ESR
understand that the practice of one’s faith is an extension of one’s beliefs.
The personal histories and experiences of the educator definitely influence how
things happen in an educational setting. Lauzon, building off the works of
Neiman states, “there are many educators who are interested in the possibility
of a spiritual education, but that academic expertise in spirituality is not
sufficient to facilitate a spiritual education; we need to recognize the depths
of our own spirituality” (Lauzon, 2003, p. 5). Therefore, this feature of
ESR reflects their awareness of the need for facilitators to personally
reexamine and critically question their views and assumptions on their
spiritual preferences.
Another feature that aligns with the main
features of spiritual learning is the atmosphere of the classroom. The
classroom environment needs to be open, safe, respect, nonjudgmental, sharing,
and supportive (English, 2003; Lauzon, 2003; Merriam et al., 2007;
Tisdell, 2003). While ESR has rigorous classroom
preparation, they aim to provide an environment that is caring, diverse,
respectful, reflective, spiritual, and transformative. This allows for the
integration of new knowledge and broadening of horizons. It encourages dialogue
where individual’s ideas and thoughts are critically but respectfully
considered:
“Our curriculum begins with issues of basic
spiritual formation as students focus upon their personal spiritual journeys
and begin attending to the work of the Holy Spirit in their lives. The school
intends to be a community of dialogue, where important theological and ministry
matters are considered in the Light of Christ” (Earlham School of Religion,
2014).
Dialogue is balanced with activities that allow
the students to be quiet to internally reflect and express what they
are learning about ministry and God’s
direction.
A third feature
of ESR that differs from spiritual learning is their heavy emphasis on religion
and leadership in their learning process. When it comes to spiritual learning,
spirituality and religion differ (Tisdell, 2003). Not all educational settings
call for religion to make them spiritual. At ESR, however, preparations for
future careers are grounded in the inner workings of the Holy Spirit. Ministry
questions, personal issues, and global concerns are considered in the Light of
Christ.ESR also places high priority on the concept of
leadership in their academic programs. This feature differs from the features
found in spiritual learning. Jay Marshall, Dean of ESR, states:
“Reflecting our Quaker roots, we believe that
ministry and leadership best spring from inner leadings where the voice of God
converses with the deepest reaches of the human soul. At the School of
Religion, this dual appreciation of leading causes us to model and to teach a
particular approach to ministry” (Earlham School of Religion, 2014).
ESR believes that it is their purpose to prepare
students to assume leadership roles through their ministry.
Program 2 -
The program is structured to include many different
facets of learning. Not only a traditional educational curriculum is taught,
but also students are encouraged to participate in service, athletics, and
visual and performing arts programs. All students participate in musical and
theatre performances throughout the year. In addition, all students are
expected to leave the school fluent in either Spanish or French.
Some of the features of the program
include small class size (from 12-14 students) as this is considered the best way
to promote learning. A diverse learning
community is considered important to Sant Bani, as one of the precepts of the
program is that “there is something to learn from everyone” (Sant Bani School,
2015). Also the program features
interaction with older students which also promotes diverse learning, as well
as, mentorship. Students are also given quiet time during each day for personal
reflection.
The
principles of this program are meant to accentuate a judgment-free
environment encouraging students’ confidence, curiosity and creativity. The
program is also designed to promote collaboration, critical thinking, mutual
respect, fairness, inclusiveness, service to others, connecting empathy and
generosity of spirit with action.
Some other parts of the program are
remnants of the school’s foundation in Eastern religions and spirituality. For
example, the school maintains a strict vegetarian food policy. All food eaten
on campus, even if brought in, must be vegetarian. This also is in keeping with
Sant Bani being founded on what was originally a nature conservatory. Another
tradition that founded in Eastern tradition and adopted by the school is the
use of indoor only shoes. The school
also has a unique family cleaning program to keep cost of hiring extra staff
down. All students’ families will clean portions of the school over 3-4
weekends throughout the school year. This program promotes a sense of service
and community as well as supporting family time.
Applications
Both of these programs, while unique
in their target age group, incorporate spiritual learning into the program as a
natural and everyday facet of learning.
As part of the Earlham School of Religion, the aspects of spiritual
learning that are most desirable to us are allowing for diversity and
open-minded thinking in the classroom, dialogue between peers and educators,
time for reflection in order to create internal meaning, and a safe,
respectful, and supportive environment that also challenges the student’s
thinking. Other aspects that foster
spiritual learning in the classroom are to support the spiritual journey and
personal growth of the students as well as critically examining the educator or
facilitator’s own spirituality and beliefs.
Although Sant Bani is a program that
has been designed for young students there are still aspects of the program
that are applicable to an adult spiritual education program. One of the
applications of the program is the emphasis that is placed on the importance of
service and generosity of the spirit with action. Another aspect of the program
that can be adopted is the idea of promoting a holistic education environment
stressing academic, social and emotional learning.
Conclusion
Through this
investigation, it has become clear that making spiritual learning a natural
part of the classroom does not mean that academics are sacrificed. These two programs have based a lot of the
learning process on spirituality and spiritual growth as an important part of
the curriculum. The experiences in the
classroom are connected to spirituality and meaning for students. Merriam et al. (2007) outlined three aspects
of a sacred space for spiritual learning: dialogue, respect, and
accountability. These three aspects, and
more, have been introduced into the Earlham School of Religion and Sant Bani
School.
Table 1. Summary of Program Investigation
Main Program Features
Earlham
School of Religion
Sant Bani
School
Features to adapt to our program
Religious Affiliation and Core
Values
Christian (Quaker); Liberal; celebrates diversity
in all areas; transformative ministry; growth of the whole person; equality
Hindu (grew from affiliation with Sant Bani
Ashram); Freedom of thought and Expression; celebrates individualism;
equality
Diversity, teach the whole person, freedom of
thought and expression, individualism; equality
The Educators
Professors
of Ministry, Pastoral Studies, Religion and Spirituality
Grade
level instructors with masters degrees in Teaching and/or Education
Educated
experts within field of study
The Learners
Adults called to ministry. Undergraduate degree required for Masters
programs. No degree required for
informal students
Children age 5 to 13 of any religious affiliation,
race, or economic status (although tuition required). Diverse learning community
Religiously, racially and economically
all-inclusive. Open to all.
Class Room Atmosphere/Setting
Online
(at a distance), two week intensives and in classroom formal setting; free
from judgment; open to dialogue; time set aside for silent and communicative
reflection.
Learning
takes place in the classroom, nature, garden, playground, sporting field,
stage, studio and during service projects both in the community and on school
grounds; small class sizes; vegetarian; use of traditional Indian practice of
indoor only shoes
Free
from judgment, time set aside for spiritual growth, open dialogue, variety of
learning environments.
Program Structure
Formal or Informal; Masters in Divinity/Ministry
and Masters of Arts in Religion
Grades K- 4th (Elementary)
Grades 5th – 8th
(Middle School); whole family service and
involvement oriented.
Informal; whole family oriented
Accessibility/Cost
Private
school; open affiliation; Tuition require. $14,000 for degree, $425 per
credit hour.
Private
school; open affiliation; Tuition require. $7500 per student per academic
year.
Per
class fee
Aligning Elements of Spiritual
Learning
Open dialogue, respectful listening without
judgment, learner reflectiveness of life experience to enrich the learning
process, class time set aside for silence and spiritual reflection, educator
accountability,
Honors wholeness and interconnectedness of all
things, outgrowth of a spiritual retreat center, respect and kindness central
to learning process, aims to teach the whole person and construct knowledge
via a wide range of mediums such as art, nature, interactive play/activities,
athletics and service programs; quiet time for reflection
Arts, nature, respect, open dialogue, holistic
learning, kindness, and interactive activities; quiet time for reflection
Differing Elements of Spiritual
Learning
Specific
religious affiliation (Quaker); structured degrees can stifle unexpected
spiritual learning
Specific
religious affiliation (Hindu); pedagogy verses andragogy
Educators
would share but not impose their religious belief within the learning
environment.
Mission/Slogan
To educate and equip students for leadership
in public ministry, providing a learning environment in which students can
continue to discern and develop their calls to ministry.
Be Good, Do Good and Be One; truth can thrive only
when there is freedom of thought and expressions
Be Good, Do Good and Be One.
References
Earlham School of Religion. (2014) Home page and mission. Retreived from http://esr.earlham.edu/about.
English, L. M. (2003). Reclaiming our roots: Spirituality as
an integral part of adult learning. Adult Learning, 2–3.
Graves, R. L. (1997). Grace, in pedagogy. In R. P. Foejr
& S. A. Schiller (Eds.), The spiritual side of writing (pp. 15-24). Portsmouth, NH:
Boynton/Cook.
Lauzon, A. (2003). The challenges of spirituality in the
everyday practice of the adult educator: Blurring the boundaries of the
personal and the professional. Adult Learning, 4–6.
Merriam,
S. B., & Brockett R. G., (2007), The
profession and practice of adult education. San Francisco: Jossey-Bass.
Merriam, S. B., Caffarella, R. S., & Baumgartner, L. M.
(2007). Learning in adulthood: a comprehensive guide. San Francisco:
Jossey-Bass.
Rhodes, D.
(2012, June 20). Sant Bani graduates head out into the wonderful world. NewHampshireLakesandMountains.com. Retrieved from http://www.newhampshirelakesandmountains.com.
Sant Bani School. (2015). Meet
SBS, Retreived from
http://www.santbani.org/meet/.
Sant Bani School parent student handbook
2014-2015. [Handbook]. (2014). Sanbornton, New Hampshire: Sant Bani High
School. Retrieved from http://www.santbani.org/assets/
1408793954-2014-15Parent-StudentHandbook2014-08-19FINAL.pdf.
Seufert, D. (2014, November
9).Sanbornton's
sant bani school discontinuing high school program. New Hampshire Union Leader. Retrieved
from http://www.unionleader.com.
Tisdell, E. J. (2003). Exploring spirituality and culture
in adult and higher education. San Francisco: Jossey-Bass.
Roles
Keith Cozart – Initial investigation
and suggest programs to investigate.
Develop and insert information
into the table for the summary of program investigation. Embedded video. APA
formatting references.
Kate Bowers – Investigate program 1,
Earlham School of Religion, and write up program description and main features for program 1. Add input to applications of the programs.
Samantha Pickens – Initial
investigation and suggest programs to investigate. Write up applications
of both programs and conclusion. Format
and edit final paper and APA formatting.
Sean Rodgers – Investigate program 2,
Sant Bani School, and write up program description and main features for program 2.
Add input to applications of the programs.
Spiritual learning
primarily deals with how individuals construct meaning in their lives. Spiritual
learning, however, lacks a theoretical model, and has yet to be fully understood
by scholars and teachers. This is due to learning being utilized in a formal
manner of order, hierarchies, grades, tests, a glorified past, control,
deprivation, remoteness of various kinds, and a weighty seriousness (Moore, 2005).
Although this type
of learning has been trivialized in the past, scholars stress its importance
during the learning process. Basil Yeaxlee, a British educator, stressed this
importance as early as 1925, however, he equated this dimension of spirituality
with religion (English, 2003).Developmental psychologists such as Carl Jung
proclaimed that as adults advance through life the need for spiritual
development increases (Merriam, Caffarella, & Baumgartner, 2007; Vella,
2000).
National organizations such as the National Institutes of Health and the
American Medical Association explore the role that spiritual practices such as
yoga, meditation, and prayer play in affecting the health and wellbeing of
individuals (Merriam et al., 2007). The topic of spirituality is
becoming more popular in continuing education courses and even in the corporate
world with books such as A Spiritual
Audit of Corporate America, The
Stirring of Soul in the Workplace, and Leading
with Soul: An Uncommon Journey of Spirit. Therefore,current researchers and scholars such as Elizabeth Tisdell, Cheryl
Hunt, Tara Fenwick, and John Dirkx are attempting to explore this realm of
secular spirituality. It appears spirituality is an inherent part of human
nature that should not be ignored in any educational setting.
Even
though spiritual learning has not yet been sufficiently defined, scholars do
attempt is to define spirituality and offer a set of assumptions that relate it
to an educational setting. There are many different definitions of
spirituality. For example, current researcher, Tisdell, defines spirituality in
a secular and cultural context as a “personal belief and experience of a divine
spirit or higher purpose, about how we construct meaning, and what we
individually and communally experience and attend to and honor as the sacred in
our lives” (Tisdell, 2003, p. 29). While another scholar has spirituality
is defined as “one’s personal relation to the sacred or transcendent, a
relation that then informs other relationships and the meaning of one’s life” (Sinnott, 2001, p. 199). To further define
spirituality, its very nature is related to the concept of grace. Grace can be
understood as transcendent in nature and as “harmony of movement, coordination,
poise under pressure…moves to its own rhythm, follows its own agenda, and it is
always beyond our power to control or manipulate” (Graves, 1997, pp. 15–16). Most definitions of
spirituality encompass the concepts of wholeness, meaning-making through
symbolic and unconscious processes, connectedness, an invisible force from
within, and a soul being accessed through an image (Merriam et al., 2007). Tisdell takes her definition
of spirituality one step further by developing seven assumptions of
spirituality as it relates to an educational setting. These assumptions
include:
1.Spirituality
and religion are not the same . . . .
2.Spirituality
is about an awareness and honoring of wholeness and the interconnectedness of
all things . . . .
3.Spirituality
is fundamentally about meaning-making.
4.Spirituality
is always present (though often unacknowledged) in the learning environment.
5.Spiritual
development constitutes moving toward greater authenticity or to a more
authentic self.
6.Spirituality
is about how people construct knowledge through largely unconscious and
symbolic processes, often made more concrete in art forms such as music, art,
image, symbol, and ritual which are manifested culturally.
7.Spiritual
experiences most often happen by surprise. (Tisdell, 2003, pp. 28–29)
These assumptions help apply this
dimension of spirituality to learning for adults, and allow teachers to
implement it into their educational setting.
There
are three main ideas that need to be addressed in spiritual learning. The first
main idea is personal reexamination and critical questioning of the influence
of the facilitators’ views and assumptions on their spiritual preferences. The
educators must be in touch with their own spiritual journey. Some questions,
proposed by (English, 2003; Rolph, 1991), they should consider asking
themselves are:
·Do I challenge learners to interpret meaning for
their lives?
·Do I provide time periods for reflection and
inner exploration?
·Does my teaching encourage learners to find the
spiritual dimensions of everyday life?
·Do I integrate religion, literature, poetry,
art, and music into my teaching, and help learners search for the meaning and
value that they contain?
·Do I spend time fostering my own spiritual life?
·Do I engage students as subjects (not objects)
of their own learning?
It should be noted that, “Being
subject of one’s own learning means hard work, severe discipline, and intense
effort. Being subject does not mean taking a subjective view of what is being
learned, but learning new theories and skills to the utmost and then making
sure that what has been learned fits one’s context” (Vella, 2000, p. 9). The personal histories and
experiences of the educator definitely influence how things happen in an
educational setting. Lauzon, building off the works of Neiman states, “there are
many educators who are interested in the possibility of a spiritual education,
but that academic expertise in spirituality is not sufficient to facilitate a
spiritual education; we need to recognize the depths of our own spirituality” (Lauzon, 2003, p. 5). Therefore, reexamination and
critical questioning is crucial in creating a learning environment that fosters
spiritual learning.
The second main
idea is creating the right environment to facilitate spiritual learning. This
environment needs to be open, safe, respect, nonjudgmental, sharing, and
supportive (English, 2003; Lauzon, 2003; Merriam et al., 2007;
Tisdell, 2003).
There are three aspects within this idea that help make it the right
environment for spiritual learning. Those aspects are dialogue, respect, and
accountability. This environment needs to be one that both supports and
challenges the learners. Merriam et al. (2007) state, “An overly programmed,
information dissemination-driven classroom leaves no space for significant,
indeed, spiritual, learning to occur” (p. 205). In the right environment that
dialogue would be balanced with having time to be quiet to internally reflect
and express what they are learning. Creating the right environment also
involves eliminating competitiveness in the educational setting, and finding
the right ways to support the different types of learners (Lauzon, 2003). Dialogue is one way that
this environment can be created. Dialogue allows for a sense of community and
connectedness to occur. Students can bring their thoughts and experiences to
share and reflect upon in order to encourage and promote their spiritual
development (English, 2000; Lauzon, 2003). Dialogue allows educators to
focus in on issues of importance, eliminate barriers, and promote
connectedness. Another activity that helps support this idea is mentoring. It
helps promote spiritual learning in an educational setting (Merriam et al., 2007).
The third main idea is be sure to allow for
creative and imaginative activities within the educational setting. These
activities allow learners and educators to find connections in unlikely places,
and with unconnected ideas and experiences (Merriam et al., 2007). Another scholar, (Dirkx, 2001, p. 70), writes about these
imaginative activities:
Journal writing,
literature, poetry, art, movies, story-telling, dance, and ritual are specific
methods that can be used to help foster the life of the image in our
relationships with adult learners. By approaching emotionally charged
experiences imaginatively rather than merely conceptually, learners locate and
construct, through enduring mythological motifs, themes, and images, deep
meaning, value, and quality in the relationship between the text and their own
life experiences.
These imaginative methods allow
learners to have developmental insights and provide support for individuals
during the meaning making process.
Spirituality in
learning can best be created when the educators take the responsibility upon
themselves to reflect and evaluate the influence their own spirituality will have
on their learners, when educators create and foster an open supportive
environment, and provide learners with creative and imaginative activities. This
might require educators to step outside of their comfort zone, and to give up
the traditional rigidity of learning and teaching. Spirituality in learning
allows learners and educators alike to make better meaning of their world.
These
main ideas are definitely things that educators can implement into their
practice. Spirituality in learning is something that does not need to directly
be addressed in an educational setting. If one can create the right environment
then it will be addressed regardless. For example, mentorship relationships
that are put in place can be very beneficial for learners in their spiritual
journey. “Mentorship transcends the competition and negativity that often sully the learning environment,
by fostering and affirming informal learning relationships that promote growth
and change” (English, 2000, p. 31). Journal writing can also be
a powerful tool for learners in order to reflect on their thoughts,
experiences, and meaning making. It forces the learning to be immediate,
personal, and relevant (English, 2000). Another scholar highlights
the importance of educators keeps a classroom journal as well in order to
figure out what actually needs to be explored versus what should be explored (Lauzon, 2003). Allowing learners to be a
part in the learning process is also another way to implement spirituality into
an educational setting. Redesign or tailoring learning goals and objectives
around the needs and wants of the learners is crucial. This also demonstrates a
supportive and respectful relationship between the educator and the learner (Vella, 2000). Implementing dialogue into
an educational setting means that the educator accepts the new role as a
resource person, guide, or mentor. Vella (2000) suggest using her Seven Steps
of Planning to get an effective dialogue going. This type of tasks includes
cognitive, affective, and psychomotor elements. Another avenue to take is
providing learners with creative and imaginative methods along their spiritual
journey. For example, All Saints’ Episocal Church offered a quarterly
coffeehouse gathering for parishioners and guests as an opportunity to present
original poetry, music, art, multimedia presentations, and photography (Luckie, 2005). Opportunities like this
allow learners to have discussions that could lead to insights, and provide
support for one other.
Ultimately,
creating an environment that is not rigid and competitive while providing
learners with many opportunities to grow and reflect will foster spirituality
in learning.
Lastly, reminding learners of the importance of staying
grounded and of having places of sanctuary, places to return to rejuvenate, to
feel the interconnectedness of all life, to re-experience and remember the
mysteriousness of life and creation are all crucial to fostering this spiritual
development in learning as well.
The Main Themes
Implications
Reexamination of influence of educator’s personal views of
spirituality
Critical Questions & Journaling
Open and Support Environment
Dialogue, Mentoring, Respect, & Accountability
Creative and Imaginative Activities
Journaling, story-telling, art, music, poetry, literature,
etc.
Bibliography
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(2000). Spiritual Dimensions of Informal Learning. New Directions for Adult
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(2003). Reclaiming Our Roots: Spirituality as an Integral Part of Adult
Learning. Adult Learning, 2–3.
Graves, R. L.
(1997). Grace, in pedagogy. In The spiritual side of writing (pp.
15–24). Portsmouth, NH: Boynton/Cook.
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(2003). The Challenges of Spirituality in the Everyday Practice of the Adult
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