Analysis on Learning and Societal Pattern of Mennonites

Question: Discuss about theAnalysis on Learning and Societal Pattern of Mennonites. Answer: Introduction: The current study tends to delved into the case study presented upon the project conducted upon the Mennonites women. Moreover, discussion on how through exposing them to different sets of learning aspects their views regarding life as a whole has been evolved has been elaborated. The project comprised of introductory and intermediate course focused towards facilitating adult learning programs followed by awareness as regards to health issues and maintenance of healthier lifestyle. The control and regulations imposed upon the education system to be followed by Mennonites comprises of limited quantum of school education followed by services to the community. Despite emphasis upon education and learning for protection of the community, the Mennonites have restricted themselves of being influenced by outer societal values. Further, the approaches towards upbringing of children are orthodox and oppressive in nature owing to the fact that the interactions between children and their parent s are restrictive and devoid of environment that is conducive to learning. The project aimed towards inculcating learning amongst the Mennonites women in order to facilitate awareness regarding parental skills. The participation of women in the project resulted in showcasing the insights as regards to Mennonites lifestyle and norms. The community is on the verge of widespread economic downturn due to the orthodox lifestyle maintained by its people. However, the issues regarding orthodoxy can be amended gradually through enhancing exposure towards societal norms and transmittal learning. Evaluation of the Mennonites Society in Terms of Learning Theories: Education for the Mennonites women was limited to sixth standards thereby constraining the degree of exposure to learning. The dissemination of their way of living displays the fact that the Mennonites believed in influencing others through presenting an exemplary way of living rather than being dependent upon the external cultures for learning and educational processes. The rigidity in terms of living and lifestyle as has been laid down by the church and which are to be followed by the Mennonites impacted their education in an significant manner. The restriction upon education beyond a certain threshold- grade 6 for girls and grade 7 for boys meant that the benefits to be derived through relevant degree of exposure to education was missing for both the men and women Mennonites. The repercussions of the rigidity in showcasing affection towards children by their parents within the Mennonites were displayed aptly in the responses made by Mennonite women to some of the question s posed in the project. In terms of evaluation of meaningful existence in the context of Mennonites, there was a sense of isolation from other cultures prevalent. This can be observed from the fact that education was meant to be a tool for Old Mennonites Community in order to inculcate a culture of isolation from other communities. Moreover, in terms of selection of language for education and learning the Mennonites were exposed to High German in schools. The influences drawn out by High German were from biblical scriptures. This in turn resulted in an upbringing for the Mennonites students whereby the skills as regards to dissemination of certain facts and rationality in terms of judgments were absent. Through the description made by Candy, the different sets of Adult Learning processes are considered voluntary. In case of transformative learning, the experiences are analyzed and different sets of perspectives are developed based upon such experiences (Boud, Keogh Walker, 2013). Even though the sharing of experiences can enhance the overall sense of learning, the Mennonite women would have been able to amend their understanding for it. In terms of directed learning, the identification of objectives, necessity towards achieving those objectives as well as methods of inculcating such learning was embedded (Cranton, 2013). It can be observed that the Mennonites women were brought up in their society in such a manner that affection towards their children were hindered owing to different sets of customs prevalent in their society (Keeney, 2015). For instance, a woman respondent participating in the project commented that she was shown affection as a child only on minimal occasions. She was hugged for less than four times in all her life. However, as deduced by Candy, heightened degree of exposure towards education and self learning coupled with application of those learning onto deriving rational decision making is beneficial towards an Adults self development (Derlaga Berg, Eds. 2013). Communicative Knowledge is based upon shared interpretation and development of a particular set of perspectives derived through achieving consensus. The responses received from the Mennonite women reflect similar sense of consensus owing to the fact that majority of the participants perspectives have been dramatically changed when exposed to the learning project. The developmental stages pertaining to assimilation of knowledge by women as developed by Belenky comprised of several levels evolving from being silenced to received knower and subsequently evolving to connected and constructivist knower (Boud, Keogh Walker, 2013). The observations made in terms of Mennonite women clearly showcases a gender based hierarchy in the sense that men were allowed to study a grade higher than that of women. Moreover, the restrictions on women as regards displaying sense of acknowledgement towards their children highlight a restrictive approach. The responses received from the women after initiation of learning processes shows that they have evolved from being received knower onto connected knower. Action learning can be observed in the scenario of current project whereby the Mennonite women are influenced through impacts upon their perspective and behaviors as regards to educating and inculcating a sense of learning. Learning theories tends to emphasize t he fact that women tends to learn through interaction with others. Many of the Mennonites women were interacting for the first time with other women regarding family issues and the parenting challenges. Thereby, it can be construed that through the different sets of interactions the isolation faced by women were alleviated. The imposition of restrictions upon the Mennonite women was facilitated through limiting the interactions beyond family members. Moreover, emphasis should be towards learning outside the classroom or the application of what has been learned inside the classroom onto external issues. This can be showcased by the usage of metaphors by the class instructors to the Mennonites women seeking education in the project. The usage of metaphors in order to inculcate empathy among the women was highly effective as can be observed by some of their responses. It can be observed that the evolution of their learning in the project has been critical and in most cases can turn out to be lifestyle altering. This is in the sense that many of the women were barred from their Mennonite culture from displaying affection towards their children as the display of affection were restricted between couples seeking courtships (Hutchison, 2015). The assumptions are highly justified that adults are not self directed and that the inclusion of practicality and applicability of learning can be beneficial towards internalizing the lessons taught to such adults. The inclusion of public health issues in the project curriculum facilitated the awareness as regards to the different sets of relevant processes to be followed in order to maintain a healthy lifestyle for the Mennonite women. John Deweys treatises based upon education and particularly experience enriched education that utilizes different sets of experiences (Kolb, 2014). This is done in order to facilitate enhanced sets of learning can be applied in the context of current case. The requirements of liberal sets of education in order to inculcate as sense of equality amongst the different Mennonite members and those belonging to other communities can provide a pathway for social integration and intercommunity transactions. The testing of different sets of learning onto pract ical scenarios as deduced by John Dewey and there from deriving newer sets of insights can in turn result towards heightened degree of awareness by Mennonites women. The initiative of the project is to focus upon capacity development of the Mennonites Women. Thereby, increasing their awareness as regards to the different sets of culturally sensitive issues were in turn facilitated heightened degree of empathy and better understanding regarding their upbringing and the Mennonites culture as a whole. The dissemination of health literacy programs conducted in Low German for creating awareness as regards to the different sets of health issues that can arise in Mennonites communities is highly beneficial (Haque, 2014). It can turn out to be highly effective for the community in the sense being in charge of their families the women participants are in a better position to communicate different sets of health and safety measures to their children and families. As all the participants in the learning project are mothers with one woman having 10 children, thereby the dissemination of relevant healthcare insights onto their offspring is enabled. Other fami lies belonging to the Mennonite community can be similarly approached through the project in order to improve their standards of living. Reflective learning are derived by the Mennonites women through introducing them to metaphors. Through these metaphors, their perspective as regards to children, family and nature as a whole has been attempted at being evolved. Prior to the commencement of the program, the participant Mennonite women in the program were unaware of the fact that children require affection and encouragement in their endeavors. Transformative learning entails liberalization and empowerment, the Mennonites women were oppressed by the different sets of stringent rules and customs. The customs as regards to social conduct can be construed as highly conservative and restrictive coupled with the lack of awareness as regards to formal education. The lack of empathy towards children is a reminder of the sense of upbringing that Mennonites children are subjected to which encompasses lack of affection showcased by parents and limited exposure to schooling. As stated in the development approach to learning, the e volving of education and transitional improvements results towards heightened degree of societal integration (Kroth Cranton, 2014). The economically strained setting presented in the Mennonites communities restricted their commitments towards family life. Moreover, the lack of empathetic behavior towards their children and the absence of providing necessary encouragement can be attributed to economical constraints. The appreciation pertaining to a childs gift can be considered as rare in case of Mennonite society. Moreover, following a particular set of norms is essential for the upbringing of a child in Mennonite community and any form of deviation from norm resulted in punishment. Society in general evolves out of contradiction displayed in interpretation of learning and diversity. The diversity as regards to interpreting experiences in a certain manners was missing in the case of Mennonites. The observations made upon the upbringing of women participating in the learning project showcases the fact that majority of the women were brought up in large families under inadequate degree of parenting skills. Thereby, the knowledge in the course of their childhood such as lack of empathy and admiration from parents and lack of appreciation in case a child showcases a particular skill set has been derived by them. The derived knowledge as regards to lack of empathy and understanding were implemented onto their children when they themselves became parents. The project facilitated the development of parenting skills through assimilation of knowledge through a progressive learning process. The women were made aware of their role as parents through model behavior, resulting in them becoming aware of the implications of their languages and actions. The project entails communicative learning in the sense that the educators and instructors are providing assistance towards the learning process of individual Mennonite women thorough use of metaphors. Moreover, through referring children as gems and communicating the fact their development relies upon nurturing akin to that of other components of nature the educators provided a broader perspective. The probability of communicative learning transforming onto Emancipatory learning is high owing to the fact that communicative learning entails observation made on self and that of society as a whole. Taylor Cranton (2012) stated that in case of emancipatory learning the role of educator should be that of an facilitator enabling the students to improvise upon the experiences derived through facilitating an environment conducive to learning. However, in the context of current case study, it can be observed that the teachers and instructors involved in the project have focused upon collective development. This is opposed to individual development as can be observed from uniform learning curriculum in the project. In the context of Emancipatory Learning, the educator is seen as an reformist. The reformers role entails facilitating personal and societal changes. The observation made upon the learning project upon the Mennonite community has shown the changes with regards to softening of stance by women within the community. The softening of language with regards to Mennonite children were seldom practiced and most of the discussion and conversations were on topics that were relevant. The behavior pertaining to those children were shaped with hardening of stance. The absence of verbal affection among those Mennonite children fostered an atmosphere that is not conducive to learning. As stated by many women belonging to the co mmunity, majority of the parents had limited interactions with their children and most would either remain silent in front of their children or walk away. This is opposed to initiating a discussion of providing a word of encouragement to the children who may have displayed any form of skills or achievement. Conclusion: The above discussion on the case study upon Mennonite community showcases the prevalent sets of learning procedures inherent to the community. The influence of Biblical scriptures as opposed to scientific learning upon their education of Mennonites was derived due to the usage of High German language. The conservatism in case of formal educational policies can be observed through limitations imposed upon learning. Further, the case of fostering encouragement to children through better sets of interactions between parents and the child is largely avoided by the community. There remains a hierarchy with regards to gender in the sense that women are allowed to study until 6th grade as compared to men of the community whose education is restricted up to 7th grade. The Mennonite community is adversely affected by economic strain, which resulted in limiting the interactions between parents and children, limiting the degree of prosperity experienced by the community. The role of educators conducting the learning project can be construed as that of an reformist facilitating reforms within the Mennonite community. The usage of metaphors in order to inculcate relation between children, family, society and nature has resulted in creation of awareness as regards to the parenting skills and developing of perspectives. Learning facilitated these women with empowerment and their emancipation can be observed by their reflective responses. The Mennonites women were more conscious of the repercussions of the lack of adequate communication to their children. 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