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Proceedings of the 2012 CIAE Pre-Conference i Commission for International Adult Education (CIAE) of the American Association for Adult and Continuing Education (AAACE) Proceedings of the 2012 CIAE Pre-Conference 4 - 6 November, 2012 Las Vegas, Nevada American Association for Adult and Continuing Education 10111 Martin Luther King Jr., Highway Suite 200C Bowie, MD 20720 Tel: 301-459-6261 Fax: 301-459-6241. Email: [email protected] i Commission for International Adult Education (CIAE) of the American Association for Adult and Continuing Education (AAACE) 61st Annual Conference CIAE Mission Statement The Commission on International Adult Education (CIAE) of the American Association for Adult and Continuing Education (AAACE) provides a forum for the discussion of international issues related to adult education in general, as well as adult education in various countries around the globe. The following purposes summarize the work of the Commission: • To develop linkages with adult education associations in other countries • To encourage exchanges between AAACE and associations from other countries • To invite conference participation and presentations by interested adult educators around the world • To discuss how adult educators from AAACE and other nations may cooperate on projects of mutual interest and benefit to those we serve The Commission holds its annual meeting in conjunction with the AAACE conference. © 2012 Copyright of each paper is held by the author(s). Marcie Boucouvalas, Ph.D., Editor Director, Commission on International Adult Education, AAACE [email protected] Carla Pacalo Editorial Assistant [email protected] ii Commission on International Adult Education (CIAE) of the AAACE International Conference Table of Contents Title Author Page Religious Rites and Celebrations As Frameworks Avoseh, Mejai 1 for LifeLong Learning in Traditional Africa A Confucian Model for Scholarly Development Erichsen, Elizabeth Anne 8 Sun, Qi The Use of Learning the Contract Within a Fedeli, Monica 17 University Setting in an Italian University Felisatti, Ettore Giampaolo, Mario The Cross-Culture Readiness Exposure Scale Francois, Emmanuel Jean 31 (CRES) International History and Philosophy of Henschke, John A. 40 Andragogy: Abbreviated for 2012 with Newer Perspective and Insights Exploring Cross-Cultural Learning Styles Kumi-Yeboah, Alex 61 Differences of African and American Adult James, Waynne Learners An Educational Preparatory Program for Active Lee, Ya-Hui 72 Aging: Preliminary Results Based on Proactive Wei, Hui-Chuan Coping Theory Hsiao, Yu Fen Chang, Liang-Yi Yu, Chen-Yi Global Work Competencies and the Identification McCrory, Arthur Ray 78 and Selection of Candidates for Expatriate Assignments Adult Education/Learning in South Africa: Mokoele, Matata Johannes 92 Promises and Challenges Cross-Cultural Use of Surveys and Instruments in Peterson, Claudette M. 107 International Research: Lessons Learned From A Welch, Anita Study in Turkey and the United States Çakir, Mustafa Ray, Chris M. iii English Only? English-Only Policies, Multilingual Pizana, Orlando A. 11 7 Education and its Ramifications on Global Kumi-Yeboah, Alex Workforce Productivity Reflections On A Research Experience at an Risley, Lori 125 International Treasure: The Alexander N. Charters Library of Resources for Educators of Adults Bridging Adult Education Between East and West: Sun,Qi 134 Critical Reflection and Examination of Western Erichsen, Elizabeth Anne Perspectives on Eastern Reality The Challenges and Prospects of Adult Education Umezulike, Nneka A. 147 Programmes in Nigerian Universities The Perceived Impact of Women for Women Ukwuaba, Loretta C. 157 International (WFWI) Non-formal Learning Umezulike, Nneka A. Programmes for Rural Women in Nigeria Perceptions of Needed Attitudinal Competencies Wallenberg-Lerner, Helena 167 Compared by Geographical Region James, Waynne B. Identifying Intercultural Sensitivity Competencies Wicinski, Melanie L. 178 Through Focus Group Research McCrory, Arthur Ray Measuring Intercultural Sensitivity at the Army Worsham, Roberta E. 190 Medical Department Center and School: The IRB Wicinski, Melanie L. Process—Challenges and Lessons Learned iv 1 RELIGIOUS RITES AND CELEBRATIONS AS FRAMEWORKS FOR LIFELONG LEARNING IN TRADITIONAL AFRICA Mejai B.M. Avoseh, Ph.D.1 ABSTRACT: Religion in traditional Africa combined belief in the Supreme Being (God) with belief in many other gods who are ministers to God. Hence, African traditional religion (ATR) is thoroughly polytheistic. Religion was a nexus that connected the physical and the spiritual communities. In addition, it served as the framework for every aspect of life and living in a community. This paper uses literature and the author’s existential experience to analyze the interconnectedness of ATR and lifelong learning in indigenous African education. While the presentation cannot claim to “challenge entrenched cultural views about knowing,” it is an attempt to add a modest voice to the efforts at underlining a non-western perspective using religion as a framework. Adult Education and Religion One of the important facts I discovered as I reviewed literature to establish a western link and framework for this paper is the fact that both adult education and religion are diverse and that they are becoming almost amoebic in recent times. Adult education with its current accent on lifelong learning connects to the “womb to tomb” depiction of religion. There has always been a close relationship between the history of adult education and the initial idea of community as depicted in the Act of the Aposteles especially before Pentecost. This early idea of a Christian community and its link with the spirit of the Sermon on the Mount was said to have influenced adult education, especially in Europe and North America. It is in this respect that most historians and authors in adult education have often established religious connections to adult learning. The initial history of adult education in Europe, for instance, presented a complementary relationship between adult education (especially literacy education) to the missionary efforts of Saint Augustine of Kent. Adult literacy education was used then to educate Christains and new converts on their faith. In Denmark, the religious and education efforts of Bishop W. F. Grundtvig have become the history and foundation of adult education. The literacy efforts of the Reverend Griffin Jones of Wales in the late 1600s were conducted in in Welsh language and have always been cited as establishing the adult education and religion connection.Reference is often made to the Chautauqua efforts in New York as another example of the relationship of adult education and religion. Although the Chautauqua offered a more diffuse and inclusive form of adult education; its religious roots are significant. Other references to the adult education- religion connection include the efforts of individual twentieth century adult educators, including Basil Yeaxlee, who was quoted by Cross-Durrant (2001) as saying that the “relationship between adult education and religion is not only close, but organic” (p. 43). 1 Associate Professor, Adult and Higher Education, School of Education, The University of South Dakota, Vermillion, SD 57069, [email protected] 1 Other adult educators with religious links include Moses Cody and the Antigonish movement, Myles Horton and the Highlanders, Paulo Freire’s conscientization and several others. Numerous authors, including Jarvis (2001), contend that these ideas and practices of adult education were said to be influenced by their “religious belief,” which Jarvis later connects to the “social gospel of Christianity” (p. 303). One is also aware of English and Tisdell’s (2010) narration of the “religious connections in the root of the field (adult education)” (p. 286). Their presentation focuses mostly on the 20th century connections of religion and adult education at the expense of its traditional connections. What is evident from the modest literature I have reviewed on the link between adult education and religion is the fact that there is a complementary relationship between the two. It is also evident from my modest readings on the topic that almost all the links established are derived from the monotheistic religious doctrine and understanding with rarely a mention of the polytheistic religious world view. Religion was in everything and everything was religious. Rites were integral parts of different levels of education and training especially at the level of “adult and higher education.” Hence it is true to say that religion was education and education was religion in traditional Africa. The truism above is founded in the connection the Ogu and the Yoruba make between religious spirituality and active citizenship. Education and religion converge in the good citizen – Medagbe or Omoluabi. The saying Ìwà l’ẹsìn (spirituality is good character) sums up religious spirituality as an individual attribute that must be felt in the community through active citizenship. This connection further demonstrates the holistic nature of traditional Africa by making the spiritual part of material reality, just as there is a close connection between the physical and the spiritual communities of the African worldview. The central objective of religion, like that of education, is the cultivation of Medagbe or Omoluabi, which is a way of helping with life journeys as well as preparing them to prepare a dossier that will qualify them to become revered ancestors after transition. Religious rites and celebrations
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