互联学习:正规教育有限的成年人如何学习

IF 0.2 0 RELIGION
Valerie K Phillips
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引用次数: 1

摘要

为跨文化教育工作者提供了各种资源,提供了解决教学过程中态度和方法的技巧。L Lynn Thigpen的独特而有价值的书《互联学习:正规教育有限的成年人如何学习》的重点提出了与跨文化学习者的学习过程有关的更深层次、更重要的问题。作者指出,对于世界上大多数“正规教育有限的成年人”(ALFE)(第6页)来说,“学习领域的严重不平等”(第xvii页)令人不安。因此,Thigpen认为Walter Ong(Orality and Literacy,2002)和越来越多的关于口语的文献,对采用口语教学方法作为向不识字的学习者传达信息的策略提出了挑战。通过将口语推向“一般学习策略”(第7页)或“学习形式”(第144页)的更广泛范围,作者将口语与对信息传播者具有关系意义的学习过程联系起来,这一价值观成为她“连接学习”的中心主题(第100页)。作为国际使命委员会在柬埔寨的长期工作人员,Thigpen利用她的实地经验作为人种学基础,研究柬埔寨高棉语ALFE作为口语学习者如何学习得最好。作者收集并分析了通过观察和采访大量高棉联系人发现的数据,以发展关于她的ALFE如何“学习或获得新知识、信仰/价值观或技能”的基础理论(第78页)。Thigpen对学习者的个人投资和关心是显而易见的,研究帮助她认识到自己对“同理心”的需求(第150页),以便与学习者建立联系并更好地理解他们。Thigpen的发现为高棉文化和历史提供了一个引人入胜的介绍,她从对研究参与者的采访中收集了引文和知识。我个人的海外经历主要是在非洲,我发现自己想了解更多柬埔寨文化和高棉人的背景,部分原因是好奇,但更重要的是想成为《国际基督教与教育杂志》
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Connected Learning: How Adults with Limited Formal Education Learn
A variety of resources exist for cross-cultural educators, providing how-to tips addressing attitudes and methodologies for the teaching process. The focus of L Lynn Thigpen’s unique and valuable book, Connected Learning: How Adults with Limited Formal Education Learn, asks the deeper and more significant questions that concern the learning process of the cross-cultural learner. The author points out a disturbing “grave inequity in the learning realm” (p. xvii) for a majority of the world who are “adults with limited formal education” (ALFE) (p. 6). As a result, Thigpen considers Walter Ong (Orality and Literacy, 2002) and the growing literature on orality, challenging the adoption of oral methods of teaching as a strategy for communicating information to learners who are not functionally literate. By pushing orality into a broader scope of “general learning strategy” (p. 7) or “learning format” (p. 144), the author ties orality to a learning process that has relational significance for the communicators of information—a value which emerges as her central theme of “connected learning” (p. 100). As a long-term worker in Cambodia with the International Mission Board, Thigpen uses her field experience as the ethnographic basis for researching how Cambodian Khmer ALFE, as oral learners, learn best. The author collects and analyzes data discovered through observation and interviews with numerous Khmer contacts to develop grounded theories on how her ALFE “learn or acquire new knowledge, beliefs/values, or skills” (p. 78). Thigpen’s personal investment in and concern for her learners is apparent, and research helps her to recognize her own need for “empathy” (p. 150) in order to connect to and better understand her learners. Thigpen’s findings provide a fascinating introduction into Khmer culture and history as she gathers quotations and knowledge from interviews with her study participants. My personal overseas experience has been primarily in Africa, and I found myself wanting to know more background on Cambodian culture and the Khmer people, partly from curiosity but more importantly to be International Journal of Christianity & Education
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CiteScore
0.50
自引率
40.00%
发文量
43
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