The Jesuit paradigm aligns closely with the theory and practice of transformative learning. Both approach educating adults in ways that help students grow as individuals and members of society. In researching these ideologies, three observations influenced me as a learner and educator, the holistic development of the whole person, the elements of each learning model, and the application of both practices.
The Ignatian pedagogy on which Jesuit education is founded focuses greatly on the development and education of the whole person, also known as the Jesuit value of cura personalis. In a recorded online interview, the late Fr. Vincent Duminuco, S.J., described the Ignatian pedagogy as something that, “cannot be simply reduced to methodology - a bag of tricks. It must include a world view and a vision of the ideal person whom we want to educate – who we want them to be.” (Jesuitnet, 2010). In the same vein, transformative learning aims to challenge a learner’s current perspectives, asks for reflection and analysis to create personal change. Merriam & Bierema, noted that Mezirow, defined transformative learning as a “process by which we transform our taken-for-granted frames of reference (meaning schemes, habits of mind, mindsets) to make them more inclusive, discriminating, open, emotionally capable of change, and reflective so that they may generate beliefs and opinions that will prove more true or justified to guide actions. (Mezirow, 2000, p.8).” (Merriam & Bierema, 2014). These perspectives, fall in line with my natural inclination toward a humanism learning theory, where “learning is about the development of the person.” (Merriam & Bierema, 2014). I feel together or as a standalone theory, these three approaches, Ignatian pedagogy, transformative learning, and humanism, provide learners with a deep self-awareness, a global view, and a holistic change that makes up a well-rounded person.
In comparing the Jesuit pedagogy and transformative learning, I identified several areas in which the approaches overlapped one another. The Ignatian pedagogy consists of five elements, “context, experience, reflection, action, and evaluation.” (Korth, 1993). In his interview, Fr. Duminuco explains context as a way in which facilitators understand their learners, their needs, their heritage, and how as educators we must know the student we are teaching. Then he looks at experience, not only as a way in which we construct meaning, but the affective paring of intellect and emotion, as well as the five senses. The next important component is self-reflection, determining meaning, reconsidering past perspectives and current experiences, as well as global and personal interpretations. The final two steps are taking action, making attitude changes, seeking out social change and action, and how to evaluate the learning through papers and projects, etc. (Jesuitnet, 2010). Through Fr. Duminuco’s descriptions, I see how each element aligns in some way with the stages of Mezirow’s transformative learning theory. Mezirow identified ten phases of the learning process, without naming each one individually; the following are key concepts include, identifying issues and/or outcomes through critical analysis, reflection, trying out new roles and experiences, and developing a stronger sense of self and world. (Kitchenham, 2008) In comparing these similarities there are three components that I felt make for a powerful learning experience, self-examination, a critical assessment of assumptions and global perspectives, and leaving the learning experience with a cyclical and intellectual perspective.
These approaches differ as well, transformative learning occurs on a deeply personal level, whereas the Ignatian pedagogy is designed to illustrate ways in which a facilitator’s can maximize and create a complete learning experience, creating two sides of the same coin. When I compare/contrast the two ideologies, I see that the powerful effects on the person but also the influential impact of the educator. In Parker Palmers, article in A Jesuit Education Reader, takes on another perspective in which he defines three important paths in good teaching. He explains, "We need to open a new frontier in our exploration of good teaching; the inner landscape of a teacher's life. To chart that landscape fully, three important paths must be taken - intellectual, emotional, and spiritual- and none can be ignored. Reduce teaching to intellect and it becomes a cold abstraction, reduce it to emotions, and it becomes narcissistic, reduce it to spiritual and it loses its anchor to the world. Intellect, emotion, and spirit depend on each other for wholeness.” (Palmer, 2008) When I read this description of teaching, I felt that in a simple, yet effective way, it summed up the main themes of Ignatian Pedagogy and Transformative learning.
In reflection, since I naturally lean toward a humanism learning theory, I identify with a holistic educational experience in which both the learner and educator has an active role in creating a mind capable of thinking globally, is able to self-examine and take on new roles and perspectives, and develops learning of the entire person. Learning more about the Jesuit/Ignatian paradigm, and delving further into the components of transformative learning, gave me a greater understanding of my current educational pursuits the ability to share this with others in the future.
Works Cited
Jesuitnet. (2010, 03 28). Ignatian Pedagogy - The Overview. Retrieved from https://www.youtube.com/watch?v=CdSJihQxlOU
Kitchenham, A. (2008). The Evolution of John Mezirow's Transformative Learning Theory. Journal of Transformative Education, 104-123.
Korth, S. J. (1993). Precis of Ignatian Pedagogy: A Practical Approach. A Jesuit Education Reader, 280-284.
Merriam, S. B., & Bierema, L. L. (2014). Adult Learning Linking Theory and Practice. San Francisco: Jossey-Bass.
Palmer, P. J. (2008). The Heart of a Teacher: Identity and Integrity in Teaching. In G. Traub, A Jesuit Ecuation Reader (pp. 311-331).
The Ignatian pedagogy on which Jesuit education is founded focuses greatly on the development and education of the whole person, also known as the Jesuit value of cura personalis. In a recorded online interview, the late Fr. Vincent Duminuco, S.J., described the Ignatian pedagogy as something that, “cannot be simply reduced to methodology - a bag of tricks. It must include a world view and a vision of the ideal person whom we want to educate – who we want them to be.” (Jesuitnet, 2010). In the same vein, transformative learning aims to challenge a learner’s current perspectives, asks for reflection and analysis to create personal change. Merriam & Bierema, noted that Mezirow, defined transformative learning as a “process by which we transform our taken-for-granted frames of reference (meaning schemes, habits of mind, mindsets) to make them more inclusive, discriminating, open, emotionally capable of change, and reflective so that they may generate beliefs and opinions that will prove more true or justified to guide actions. (Mezirow, 2000, p.8).” (Merriam & Bierema, 2014). These perspectives, fall in line with my natural inclination toward a humanism learning theory, where “learning is about the development of the person.” (Merriam & Bierema, 2014). I feel together or as a standalone theory, these three approaches, Ignatian pedagogy, transformative learning, and humanism, provide learners with a deep self-awareness, a global view, and a holistic change that makes up a well-rounded person.
In comparing the Jesuit pedagogy and transformative learning, I identified several areas in which the approaches overlapped one another. The Ignatian pedagogy consists of five elements, “context, experience, reflection, action, and evaluation.” (Korth, 1993). In his interview, Fr. Duminuco explains context as a way in which facilitators understand their learners, their needs, their heritage, and how as educators we must know the student we are teaching. Then he looks at experience, not only as a way in which we construct meaning, but the affective paring of intellect and emotion, as well as the five senses. The next important component is self-reflection, determining meaning, reconsidering past perspectives and current experiences, as well as global and personal interpretations. The final two steps are taking action, making attitude changes, seeking out social change and action, and how to evaluate the learning through papers and projects, etc. (Jesuitnet, 2010). Through Fr. Duminuco’s descriptions, I see how each element aligns in some way with the stages of Mezirow’s transformative learning theory. Mezirow identified ten phases of the learning process, without naming each one individually; the following are key concepts include, identifying issues and/or outcomes through critical analysis, reflection, trying out new roles and experiences, and developing a stronger sense of self and world. (Kitchenham, 2008) In comparing these similarities there are three components that I felt make for a powerful learning experience, self-examination, a critical assessment of assumptions and global perspectives, and leaving the learning experience with a cyclical and intellectual perspective.
These approaches differ as well, transformative learning occurs on a deeply personal level, whereas the Ignatian pedagogy is designed to illustrate ways in which a facilitator’s can maximize and create a complete learning experience, creating two sides of the same coin. When I compare/contrast the two ideologies, I see that the powerful effects on the person but also the influential impact of the educator. In Parker Palmers, article in A Jesuit Education Reader, takes on another perspective in which he defines three important paths in good teaching. He explains, "We need to open a new frontier in our exploration of good teaching; the inner landscape of a teacher's life. To chart that landscape fully, three important paths must be taken - intellectual, emotional, and spiritual- and none can be ignored. Reduce teaching to intellect and it becomes a cold abstraction, reduce it to emotions, and it becomes narcissistic, reduce it to spiritual and it loses its anchor to the world. Intellect, emotion, and spirit depend on each other for wholeness.” (Palmer, 2008) When I read this description of teaching, I felt that in a simple, yet effective way, it summed up the main themes of Ignatian Pedagogy and Transformative learning.
In reflection, since I naturally lean toward a humanism learning theory, I identify with a holistic educational experience in which both the learner and educator has an active role in creating a mind capable of thinking globally, is able to self-examine and take on new roles and perspectives, and develops learning of the entire person. Learning more about the Jesuit/Ignatian paradigm, and delving further into the components of transformative learning, gave me a greater understanding of my current educational pursuits the ability to share this with others in the future.
Works Cited
Jesuitnet. (2010, 03 28). Ignatian Pedagogy - The Overview. Retrieved from https://www.youtube.com/watch?v=CdSJihQxlOU
Kitchenham, A. (2008). The Evolution of John Mezirow's Transformative Learning Theory. Journal of Transformative Education, 104-123.
Korth, S. J. (1993). Precis of Ignatian Pedagogy: A Practical Approach. A Jesuit Education Reader, 280-284.
Merriam, S. B., & Bierema, L. L. (2014). Adult Learning Linking Theory and Practice. San Francisco: Jossey-Bass.
Palmer, P. J. (2008). The Heart of a Teacher: Identity and Integrity in Teaching. In G. Traub, A Jesuit Ecuation Reader (pp. 311-331).