learning and teaching - styles and methods

education & ecumenical formation
learning and teaching - styles and methods

taking stock of new methods
In recent decades new styles and methods of both teaching and learning have emerged. Some of the freshest initiatives have emerged from the experience of ecumenical educators. These new styles often challenge the presuppositions of "classical" methods. What are these changes? What values undergird such developments? How can these inform our common interest in ecumenical learning? What resources and tools can come out of these experiences? How could these inform the churches’ educational task?

The WCC is exploring these new styles of knowing, thinking and doing, particularly among generally excluded sectors in society such as women, Indigenous peoples and children, as well as in such areas as interfaith education, peace education and family life education. The task involves:

gathering and documenting experiences from different contexts, perspectives and starting points;
reflection and analysis of emerging issues and concerns;
consolidating elements which could constitute distinct models; and
developing resources and tools which could guide ecumenical learning processes.

Inherent in this task is the need to analyse the impact of culture, gender, ethnicity, spirituality, power, identity and relationships among peoples and nations and with the environment. This work is undertaken in cooperation with different institutions, organizations, groups and individuals.

interfaith education

peace education

family life education

Paulo Freire, Brazilian educator widely known for his use of the term "conscientization", developed a pedagogy in which "both teacher and pupils simultaneously become knowing subjects, brought together by the object they are knowing". This has become one of the most popular models in ecumenical education and formation. (© WCC photo/John Taylor)

towards a feminist pedagogy
The quest for a new paradigms in education will remain incomplete if the experiences and perspectives of women are not taken into account more fully. Questions related to sexuality, identity, power, multiple levels of oppression, patriarchy, etc. are critical for those committed to education and ecumenical formation.

The fact remains that much of the work in education -- whether in the area of Christian education or among women, peasants, workers, Indigenous peoples, youth or on issues relating to justice, peace and creation -- is carried out by women. Yet, this has been ignored too often.

Through a series of workshops the WCC hopes to offer the ecumenical family a deeper understanding of how women perceive and interpret reality? What are their ways of knowing? What values undergird this process of knowing? How are these values reproduced? What is their vision? What elements constitute this vision? What theoretical assumptions can be developed from the experiences of women? What learnings can be gained? Is there a distinctly feminist pedagogy? What elements constitute this pedagogy? How will this make a difference?

A student at the East China Theological Seminary in Shanghai. What values undergird her ways of "knowing"? (© WCC photo/Peter Williams)

Indigenous peoples, knowledge and identity
The WCC has for many years been committed to Indigenous peoples and their struggles. To date this commitment has focused on theological reflection, historical analysis, ethics and advocacy on issues of land, culture, spirituality, ethnicity, sovereignty, etc.

What has yet to be explored are the implications for education. The WCC is coordinating a study on Indigenous peoples and education hoping to learn from Indigenous wisdom, cultures and traditional systems of knowledge and teaching that have, in spite of the effects of colonization, sustained Indigenous communities for centuries.

The study focuses particularly on the understanding and practice of education in Indigenous communities. The ecumenical movement has much to learn from the ways in which Indigenous communities transmit values and knowledge in the context of a world-view that recognizes the inherent sacredness and inter-relatedness of all life-forms.

The study hopes to discoverhow do cultural factors shape the way in which communities perceive their own future? How do traditional values bring identity, continuity and meaning to their lives? What gives meaning to human existence? What are the notions about power and identity? What are the social dimensions of empowerment? How are values and meanings generated? How are they structured? How do these relate to learning? What are their experiences in education? How do they know? What values undergird these learning processes? What insights can be gained from these? Where do we find common roots? A common vision? How could these inform ecumenical learning processes?

In central Bolivia the Quechua people have transformed the Institute for Rural Education and Development into a Yachaj Wasi (house of wisdom) which serves as the centre the communities educational activities. (© WCC photo/Peter Williams)

towards a pedagogy of tenderness
Work in this area focuses on education with children, particularly with children living in the midst of poverty (i.e children forced on to the streets, into prostitution, involved with drugs or criminal activity, etc). The study explores children in conflict and involves analysis of the inter-related issues of poverty, militarization, environmental destruction, migration. The study includes children themselves as partners! Still in its initial stage, the study has identified an emerging pedagogy of tenderness.

From left to right in the adjacent photo, Fraciline (12) and Maria (8), both living in the poverty-stricken town of Fortaleza, Brazil, take great pride in displaying their school work. (© WCC photo/Peter Williams)

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