Transformational Education Core Values at UW Bothell We have an overriding commitment to providing...
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Transformational Education Core Values at UW BothellWe have an overriding commitment to providing our students with the best possible university education through challenging programs of study and innovative methods of instruction. We value engaging our students in transformational learning experiences that challenge their expectations, broaden their horizons, and stimulate their ambitions.It is our goal to foster a passion for life-long learning, intellectual engagement, and respectful appreciation for others perspectives.
Engaged ScholarshipCore Values at UW Bothell
As scholars and learners, we embrace scholarship that is innovative and rigorous. We encourage intellectual contributions that transcend the boundaries of conventional disciplines and enhance the education of our students.Our scholarship contributes to our region's dynamic economy and enhances the lives of its people. Awareness of and involvement in our community keeps us open, responsive, and responsible.
Inclusive CultureOur diverse community promotes understanding and collaboration across disciplines, cultures, and beliefs. All students, staff, and faculty are both learners and teachers mutually engaged in a collective effort.Our entrepreneurial history has taught us that flexibility, responsiveness to change, and respect for multiple viewpoints are essential organizational capabilities. These principles will continue to guide our governance and commitment to the welfare of the whole.
What Could Lead to Transformative Learning?Alfred North Whitehead(15 February 1861 30 December 1947)Alfred North Whitehead, Philosopher, Educator, Mathematician, most noted for his Process PhilosophyLive Ideas will lead to transformative learningThe whole book [The Aims of Education] is a protest against dead knowledge, that is to say against inert ideas.See Whitehead in his Preface
Jack MezirowLatest books include Transformative Dimensions of Adult Learning (1991) and Fostering Critical Reflection in Adulthood (with Associates, 1990). Emeritus Professor of Adult and Continuing Education, Teachers College, Columbia University, Former Chairman, Department of Higher and Adult Education, and Director for Adult Education. Before coming to Teachers College, Professor Mezirow was Associate Dean for Statewide Programs, University of California Extension and Director, Division of Human Resource Development, Latin American Bureau, Agency for International Development. At Columbia University he established and directed a pioneering doctoral program in transformative learning, Adult Education Guided Independent Study (AEGIS).
Three Phases in Transformative Learning"Transformative Learning" is a term that stems from Transformative Learning Theory (Mezirow, 1990, 1991, 2000), which describes a learning process of "becoming critically aware of one's own tacit assumptions and expectations and those of others and assessing their relevance for making an interpretation" (Mezirow, 2000, p.4).Merriam and Caffarella (1999, p.321) codify Transformative Learning into three phases, including critical reflection, reflective discourse, action. Mezirow suggests that engaging in this process can result in frames of reference that are more permeable to additional amendments, reflective, inclusive, discriminating, and overall more emotionally capable of change. Rather than acting upon the purposes, values, feelings, and meanings we have uncritically assimilated from others (Mezirow, 2000, p.8), Transformative Learning often involves deep, powerful emotions or beliefs and is evidenced in action.
Perspective Transformationat Three LevelsAt the core of Transformative Learning Theory, is the process of "Perspective Transformation." Clark (1991), identifies three dimensions to a perspective transformation: psychological (changes in understanding of the self), convictional (revision of belief systems), and behavioral (changes in lifestyle) (in Mezirow, 2000).
A Disorienting DilemmaPerspective transformation leading to transformative learning, however, occurs much less frequently. Mezirow believes that it usually results from a disorienting dilemma, which is triggered by a life crisis or major life transition, although it may also result from an accumulation of transformations in meaning schemes over a period of time. Less dramatic predicaments, such as those created by a teacher, also promote transformation.Meaning schemes are ways people make sense of experiences, deconstruct them, and act upon them in a rational way. Mezirow suggests this happens through a series of phases that begin with the disorienting dilemma and passes through several other phases ending with integration of the new perspective into the person's life.An important part of transformative learning is for individuals to change their frames of reference by critically reflecting on their assumptions and beliefs and consciously making and implementing plans that bring about new ways of defining their worlds. This process is fundamentally rational and analytical.
Inclusive PracticesThe CUSP Learning GoalsIP Focus on how best to deepen the richness of human experience- with its differences of race, gender, ability, religion, age, language, sexual orientation, and class- by developing capacities to identify our own and others' ways of knowing- verbal, visual, kinetic, auditory- and make use of those different capacities.understand relationships between individuals, institutions, and authority.compare and contrast different cultural voices, traditions, and ways of interacting with the world.exchange ideas with different communities, both on campus and beyond.
Inclusion vs. ExclusionConsequences of Each What is inclusiveRich in life experienceEnlarged intellectual horizonIs there any limit in an/the inclusive practices?What is exclusiveBarren psychological/emotional/ideological landscapeNarrow perspectiveLike a frog sitting at the bottom of a well, to quote a Chinese idiomA matter of survivalwhat happened to dinosaurs?
Autonomous Self vs. Fragmented SelfThe Predicament of Culture: Twentieth Century Ethnography by James CliffordRomantic confidenceThe modernist notion of the self as unitary, stable, and transparent Are there any blind spots in the Romantic perspective regarding the self?Immanuel Kant argues that a human being should be treated not as a means to an end, but as an end in itself.Totality, if there were any, of the self is shattered; humanities are at crisis since World War Idissociation of sensibility, the separation of thought from feeling, which T. S. Eliot diagnosed (as the weakness of English poetry from the Revolution of the 1640s until his own time). See his essay The Metaphysical Poets (1921) Two consequences:Optimistic responseto celebrate freedom; to embrace the new world; to expand the self; Pessimistic responseto suffer from the so-called victim psychology;
from Immanuel Kant, Critique of Practical Reason, trans. Thomas Kingsmill Abbott (London: Longmans Green, 1889)In all creation every thing one chooses, and over which one has any power, may be used merely as means; man alone, and with him every rational creature, is an end in himself. By virtue of the autonomy of his freedom he is the subject of the moral law, which is holy. Just for this reason every will, even every persons own individual will, in relation to itself, is restricted to the condition of agreement with the autonomy of the rational being, that is to say, that it is not to be subject to any purpose which cannot accord with a law which might arise from the will of the passive subject himself; the latter is, therefore, never to be employed merely as means, but as itself also, concurrently, an end. Chapter 3, p. 215
Immanuel Kant(22 April 1724 12 February 1804) The Critique of Practical Reason (German: Kritik der praktischen Vernunft) is the second of Immanuel Kant's three critiques, first published in 1788. It follows on from his Critique of Pure Reason and deals with his moral philosophy.
The Predicament of Culture James CliffordThe Predicament of Culture is a critical ethnography of the West in its changing relations with other societies. Analyzing cultural practices such as anthropology, travel writing, collecting, and museum displays of tribal art, Clifford shows authoritative accounts of other ways of life to be contingent fictions, now actively contested in postcolonial contexts. His critique raises questions of global significance: Who has the authority to speak for any group's identity and authenticity? What are the essential elements and boundaries of a culture? How do self and "the other" clash in the encounters of ethnography, travel, and modern interethnic relations? In discussions of ethnography, surrealism, museums, and emergent tribal arts, Clifford probes the late-twentieth century predicament of living simultaneously within, between, and after culture.
Identify Subject to ChangeRoot vs. RouteThroughout his book, Clifford argues that culture is now less a site of origin or roots than of translation and transplanting. This he terms the relationship between root and route. Identity is not something absolutely fixed; on route, we pick up new features, thus enriching the root.
Critical and Creative InquiryThe CUSP Learning Goalsjoins reason and imagination to make, investigate, critique, and pursue meaning in the arts, humanities, and the social and natural sciences. It includes the ability toemploy different ways of creating, interpreting, and transmitting new ideas, works, and knowledge in a responsible manner.make effective use of information across print, visual, electronic, and other media to seek, shape, and evaluate evidence.respond, both critically and creatively, to a variety of