An Imaginative Journeying into Self and Others: A Worldview Approach Conference Paper Dr. John Valk Professor of Worldview Studies University of New Brunswick Canada [email protected] Aybiçe Tosun Ph.D. Candidate Religious Education Ankara University, Turkey [email protected] Religious Education Association Atlanta, Georgia, USA November 8 – 9, 2015 ` 1 Introduction Exploring one’s own beliefs, values and behaviours (one’s own worldview) necessitates a journey into one’s “inner territory” – into one’s heart, soul and mind. It entails traveling into the deeper recesses of one’s own being to uncover what one holds dear, what compels one’s behaviour, what defines one’s attitudes towards others, what determines one’s values, and what constitutes one’s view of the world in which we live. Not least, it propels one’s imagination for it is an attempt to Know Oneself. But Knowing Oneself cannot be done it isolation. Knowing Self necessitates Knowing Others – “he who knows one; knows none” (Mueller). Knowing Others is a journey into the “inner territory” of others: to discover new ideas, stimulate new thoughts, kindle new aspirations, and even inspire new dreams (Parks, 2011). It is vital for inhabiting our global world, an imperative in confronting a worldwide escalation of racism, xenophobia and religious intolerance (Valk, 2009a). Knowing Self and Knowing Others may be a means to create a world free of turmoil, if we dare to dream so big – “You see things that are and say “why”? But I dream of things that never were and say “why not?” (George Bernard Shaw). All of this requires effort, and imagination, even from a pedagogical perspective. What might one put in place in the classroom to propel students in this direction, to think globally and act locally, beginning in their own communities? This paper seeks briefly to accomplish three things. First, it seeks to present a course model whereby students can journey imaginatively into Knowing Self and Knowing Others in a way that enhances knowledge of themselves and others. 2 Second, it seeks to show that experiential learning, by way of site visits to worldview communities (religious and secular) outside the academy but in the local communities, increases knowledge of the other and engagement with the other, which in turn increases knowledge of the self. Third, it will present research results indicating that such an approach with such engagements leads to enhanced knowledge and awareness of one’s own worldview and those of others: one’s own beliefs, values and behaviours and those of others. What’s the problem?
Large-­‐scale ignorance of worldviews, especially religious worldviews, is now surfacing in European and N. American society. Studies indicate a disturbing lack of knowledge and awareness of various belief systems – both of our own and those of others (Prothero, 2008; Nord, 1995). The result is two-­‐fold: an anti-­‐religious discourse is surfacing and religious worldviews become grossly distorted and truncated. Today, media heavily influences peoples’ understandings, and especially that of religion, with education all too often aiding and abetting it (Marshall, Gilbert & Ahmanson, 2009; Marsden & Longfield, 1992). But what has been achieved in this shift? The latest scandals and extremisms that exist within Christianity have been media focus for sometime now, leading all too frequently to the modern mantra “I’m spiritual but not religious”, especially among the young. But aversion towards that which one knows little about is not a virtue, nor is falling victim to the latest 3 spiritual fad that finds fertile soil in the individualistic culture that sweeps across the landscape (Blake, 2010). An Islamophobia plagues Western society, as the murderous actions of an extremist minority maligns a larger majority. Using religion as a convenient identifier all too easily confuses correlation with causation, which is lost on all too many resulting in a truncated if not distorted view of a religion of peace. Students generally increase their knowledge of others through textbooks and classroom presentations – an arms length, armchair scholarly approach. This approach delivers information – facts and figures. Knowledge of self often comes via personality tests taken and discussed in psychology classes. Students learn of personal beliefs and values, likes and dislikes, tendencies and characteristics, but often from a narrow individualistic perspective and seldom in terms of a larger global reality. Knowledge of others may come via other disciplines such as history, sociology and anthropology but it is all too often disengaged knowledge: knowledge of others at a distance. Such approaches and knowledges scratch only the surface. It lacks imagination. It prevents students from engaging in soul searching and imaginative journeys into self and others. More is needed. Is there a solution? A worldview framework approach to Knowing Self and Others is presented as an alternative. It has been used in fifteen years of teaching, in a variety of university contexts, nationally and internationally, and forms the basis of a forthcoming book 4 entitled “An Islamic Worldview: Religion in A Modern, Democratic and Secular State” (Valk, 2009b; Selçuk & Valk, 2014). The worldview framework consists of five sub-­‐frameworks, each with six further elements or components, and is grounded on frameworks earlier developed by others (Valk, 2012, 2010; Sire, 2004; Naugle, 2002; McKenzie, 1991; Olthuis, 1985; Smart, 1983; Tillich, 1957). But does it work? Is such an approach effective in overcoming worldview ignorance? Can it engage the learner in a deeper appreciation of the beliefs of others as they engage their own beliefs? Can it expand knowledge and awareness by expanding its own approach? Can students begin to think critically and imaginatively about their own worldview and those of others? A qualitative research project was conducted at Renaissance College, University of New Brunswick, over a six-­‐month period in 2014/15. Recorded semi-­‐
structured interviews were conducted with 43 current students and alumni who have been engaged in worldview education using a worldview framework. Interviewees were asked to respond to a variety of questions. The research showed that a worldviews approach to the study of both religious and secular worldviews resulted in significant learning. It enhanced critical thinking skills, awareness, consciousness, open-­‐mindedness, civility and understanding. It also it enhanced community engagement. 5 Conclusion Worldview education enhances knowledge and awareness of self and others in focusing on beliefs and values of both religious and secular worldviews. It highlights structural parallels between various worldviews, revealing that while responses differ ultimate questions confront and challenge everyone. It illustrates that metanarratives, teachings, rituals and practices are common to all individuals and groups, whether religious or secular. Its interdisciplinary approach underlines that worldviews are both visions of life and ways of life. Worldview education enhances critical thinking skills. It overcomes distortions and religious phobias by actively engaging various worldview traditions, religious and secular. It creates opportunity to engage the learner with members of various religious or secular worldview communities. Worldview education becomes a transformative learning experience. It contributes to a student’s better understanding of others as they come to a greater understanding of themselves. The questions asked of others become one’s own questions, and responses given by others create imaginative and reflective opportunities for one’s own. Works Cited Blake, J. (2010). Are there dangers in being “spiritual but not religious”? http://www.cnn.com/2010/LIVING/personal/06/03/spiritual.but.not.religi
ous/index.html Marsden, G. and Longfield, B. eds. (1992). The Secularization of the Academy. New
York: Oxford University Press.
6 Marshall, P., Gilbert L, and Ahmanson R. (2009). Blind Spot: When Journalists Don’t Get Religion. Oxford: Oxford University Press. McKenzie, L. (1991). Adult Education and Worldview Construction. Malabar, Fl.: Krieger Publishing. Naugle, D. (2002) Worldviews: History of a Concept. Grand Rapids, MI.: Eerdmans. Olthuis, J. (1985). “On Worldviews” in Christian Scholars Review XIV, 2: 155-­‐65. Parks, S. D. (2011). Big Question, Worthy Dreams: Mentoring Young Adults in Their Search for Meaning, Purpose and Faiths. San Francisco: Jossey-­‐Bass. Selçuk, M., and Valk, J. (2012). “Knowing Self & Others: A Worldview Model for Religious Education in Turkey”, Religious Education, 107 (Oct/Dec) 5: 443-­‐
454. Sire, J. W. (2004) Naming the Elephant: Worldview as a Concept. Downers Grove, IL.: InterVarsity Press. Smart, N. (1983). Worldviews: Cross-­‐Cultural Explorations of Human Beliefs. New York: Charles Scribner’s Sons. Tillich, P. (1957) Dynamics of Faith. New York: Harper Colophon Books. Valk, J. (2010). “Worldviews of Today: Teaching for Dialogue and Mutual Understanding”, in Karin Sporre & Jan Mannberg (eds), Values, Religions and Education in Changing Societies. Dordrecht, NL: Springer. 103-­‐120. (2009a). “Religion or Worldview: Enhancing Dialogue in the Public Square”, Marburg Journal of Religion, 14 (May) 1: 1-­‐16. (2009b). “Knowing Self and Others: Worldview Study at Renaissance College”, Journal of Adult Theological Education, 6, 1: 69-­‐80. * The research was supported by a grant from The Scientific and Technological Research Council of Turkey (TUBITAK). 7