Kolbs Cycle Position in Planning Church Strategy - Essay Example

KOLB’S CYCLE’ POSITION IN PLANNING CHURCH STRATEGY FOR CHRISTIAN EDUCATION OF ADULTS: AN ANGLICAN THEOLOGY PERSECTIVE Professor: Date: Introduction Kolb’s cycle, first presented by David Kolb in his 1984 publication, proposes a four stage learning cycle comprised of experience, observation, conceptualization and experimentation stages (see figure 1). It proposes that an individual best learns by experience and discovery of new concepts. The four stages denote four distinctive learning styles. The experience stage involves learning acquiring knowledge by lived experience and performing set tasks. The observation stage involves learning reviewing and analysing their experiences. The conceptualization stage involves learners evaluating their knowledge based on their observations. The experimentation stage involves planning out and implementing what they have learnt. The cycle attempts to explain learning behaviours in group environments, and how the group members support one another to learn. At the core of the cycle’s understanding is the belief that learning is solely based on internal cognitive processes (Kolb 1984, pp. 43-44). Figure 1. Kolbs Cycle The cycle considers an individual to be effectively learning when they; experience a scenario; observe and reflect on their experience; reviewed their knowledge based on the observations and reflections; and test their new knowledge to have new experiences. In essence, effective learning involves an individual going through all the four sequential stages in a never ending cycle. While describing the four stages in the learning cycle, Kolb also identified four types of students based on the students’ response to the cycle. The first type includes those who prefer observation and theoretical solution of problems at the expense of taking action. The second type includes those who organise ideas into logical formats. The third type includes those who apply theories and ideas in practical problem solving. The fourth type includes those who rely on intuition at the expense of logic in solving problems (Kolb 1999, p. 47; McLeod 2010). Each learner will show a strong inclination and preference for a specific learning type approach, and differences in the ability to switch between different types. Learners with a clearly preferred learning style will tend to learn more effectively if the learning experience is oriented towards their preference. Tensions can develop when teachers and students use different learning types in the same setting. If possible, it is imperative that teachers identify their students learning style and facilitate learning environments that build on their strengths, though the students must develop abilities across a range of the four styles rather than just their preferred styles. The students must adapt to the presented learning situation by developing both their non-preferred and preferred learning styles (Bergsteiner, Avery & Neumann 2010, pp. 29-30; James Cook University 2014). Application of Kolb’s cycle by teachers’ is important as it allows them to review their teaching practices and learn from their teaching experiences. The process is continuous with each successful cycle, allowing the teacher to be better at imparting knowledge. The implication is that experience does not necessarily precede learning, though it is necessary to reflect on the experiences by constructing generalizations to be applied in novel scenarios. Learning is tested in new scenarios whereby the learner links the classroom theory to action by planning, taking action, reflecting on the outcome, and relating the outcome back to the theory. Knowing a students’ learning style, based on the cycle, enables the learning experience to be oriented based on the learners needs. Each student is unique and they respond to and require stimulation from all the four learning styles, albeit in different degrees of application. The key to ensuring an effective learning experience is to tailor teaching to meet the learners’ preferences and best fits the situation (Bangs 2011, pp. 29-31; Davies & Lowe 2014). Discussion Theological studies require that both the teachers and learners recognise, develop, inhabit, teach and model Christian character qualities. The church has the obligation to embody a common orientation to life and pattern based on examples presented by Jesus Christ. The church’s purpose, and existence, derived from God’s mission, determine its maturity. Without following the dictates of Christ, all attempts at learning or teaching theological studies would be considered as apprehensive crusading. A more effective theological education strategy would, therefore, not only involve adaptation of older models for use, but also conceptualization of adaptive education (Hardy 2006, p. 147). Pickard (2008, p. 1) further points out that, pursuing theology requires spiritual maturity. The implication is that development of both theological teachers and students must be based on growth of virtue as an integral part of approach to learning and teaching. All this take place against a background of an education system and culture that lacks the facility and capacity to discern and promote virtuous character. There exists a contrast between the real world context in which problem solving does not follow a set convention and classroom scenarios in which problem solving follows an explicit criteria that produces an ideal solution. This presents the question of how to bridge the gap between classroom scenarios and real world context. Dunne (2011, p. 15) is of the opinion that bridging this gap would require more than following the dictates of real world context and technical rationality. A more inclusive approach would involve separating knowledge implicit in the skilful task performance in order to abstract fundamentals and summarize them in unambiguous and generalizable principles. Minimal value and trust are placed on the individual’s learned implied appreciation of their responsibilities and role. In any scenario, they are only expected to apply the apt principles in without perceiving or having insight on the scenario particulars. Control, accountability and efficiency are assured by doing away with care and decision making (Dunne 2011, pp. 15-16). Theological educators and students recognise that they are regularly expected to justify their position based on criteria that bear little or no relationship to the human situations they encounter in the course of ministering to the Christian faithful. It is comparatively easy to recognize in the drive for thought, rationality an imbedded social discontent: a shift from personal interaction and shared duty driven by brutal subdual by the very standards of judgement that allow those who are involved to identify the state in this way. This approach to practice is evidenced on a precise appreciation of knowledge itself: only the un-rooted and the sensible are permitted to count as knowledge and the validity of state specific decision making is repudiated. Theological educators can at least be anticipated, to some extent, to identify and strive to circumvent this malaise. But this raises a more pertinent and relevant question of: how to comprehend the kind of awareness that furnishes and nourishes the sincerely contemplative and insightful practitioner (Dunne 2011, pp. 16-17). In understanding the arguments presented we must answer the question of: what kind of knowledge is exemplified in the Christian character qualities that sustain the practice of ministry? And how does the learning-teaching progression add to the development of this knowledge? Briers and Ralphs (2009, p. 480) have offered an alternative to technical rationality. The alternative is in the form of the Aristotelian concept of Phronesis. Even without being able to define the concept precisely, it includes both ethical and intellectual. It includes the ability to discern the relationship between the aspects of a specific scenario and a common principle, and then to react malleably in the light of the common principle and as the scenario demands. For all intents and purposes, it is a set of rubrics, developed on the foundation of experience, for the way general rubrics are to be applied. The concept further adds that to be of good judgement is to be able to identify the circumstances and difficulties as perchance classic (that is to say, of a type that has been formerly met and for which there is a customary and well-prepared method) or as differing from the typical and conservative, and in either case, to be capable of dealing with them sufficiently and correctly (Adair 2005, pp. 54-55). The goal of theological education has traditionally been the gain of understanding and godly habit of life prompted by God’s self-exhibition in the world and by God’s grace in the Christian’ along with the wisdom on how to live. Theological education should, therefore, strive to impart understanding and godly habit of life as a feature conferred God’s grace. In line with this, the Anglican Church training institutions have overhauled their training programs to ensure that acquire the appropriate theoretical knowledge that would guide them. The Church’s expectation of its theology students is, therefore, in line with its belief that training is practical and value based knowledge attainment arising from stable ethical qualities to augment the theoretical aspects. In essence, their understanding and interpretation of theology is virtue ethic specific to Christian ministry and discipleship (Williams 2004). Williams (2004) goes on to add that a theological graduate, is one who has learned the abilities to declaim and understand scenarios in the setting and structure of Christian worship and belief, not an individual who merely knows the bible and history of Christian faith. The abilities are comprised of clarification and elucidation. This is the ability to installing a formerly learned structure of appreciation so as to identify the substantial and essential in a set context and detect how best to counter. Professional astuteness brings adjustment to the fabric of a specific area of practice that empowers competent graduates to subliminally and smoothly home in on what is prominent and lacking (Dunne 2011, p 24). Smith (2008, p. 25) reports that in his experiences as a teacher at St Michael’s College Cardiff, he encountered a variety of problems that he was only able to overcome by applying the Kolb’s cycle concept, though a majority of his students were unable to explain what the concept was despite it being used in their classes effectively. Pattison, Thompson and Green (2003, p. 123) reported similar results and further added that understanding the concept was easy, but those interviewed on their understanding of the concept cited technical difficulties in explaining it. Even if the students understand what Kolb’s cycle is, they are still faced with the problem of learning how to apply the concept and making it part of their regular practice. While no student would ever graduate without encountering the concept being applied, a majority of them are sceptical of its value (Henderson 2003, p. 110). In essence, theological teachers may consider Kolb’s cycle as an important teaching and learning tool, but that does not mean that their students would be of the same view. In fact, most students consider the cycle as an irritating tool to be discarded immediately after graduation. But is theology as discussed in this paper (on the basis of perceptive, applicability, hermeneutical and value based) a discrete and enigmatic way of perception completely dissimilar from the more familiar approaches to knowledge acquisition in institutions of learning? Is it beyond the capacity of a learning establishment to plot its teaching and learning techniques with theological enlightenment as its aim? Conclusion The elements of Kolb’s cycle applied in theological studies can be discerned by the way theology graduates distinguish makings of personality exemplified in the activities of others. They learn what they know of good character from others. Kolbs cycle is applicable in theological studies to critically appraise the teaching systems normally offered to their students, and advance more apt systems that provide better learning opportunities. The educators must certify that learning undertakings are planned and implemented in ways that offer each learner the chance to engage and interact in the manner that best suits them. In addition, students can be facilitated to learn more effectively by identifying their most favoured learning styles and the strengthening of the identified styles through the application of Kolb’s cycle in theological studies. Preferably, learning exercises, activities and materials should be developed and established in ways that build on the gains gleamed from subsequent stages in Kolb’s cycle by putting the students through all the stages in the cycle. No learning style is singularly superior, in fact the learning experience would be enhanced by factoring in the learner receptiveness towards the teacher’s personality into the learning styles. References Adair, J 2005, How to Grow Leaders, Kogan Page, London. Bangs, J 2011, ‘Experiential learning in an organizational leadership program’, Journal of College Teaching & Learning, vol. 8. no. 10, pp. 29-33. Bergsteiner, H Avery, C & Neumann, R 2010, ‘Kolbs experiential learning model: Critique from a modelling perspective’, Studies in Continuing Education, vol. 32. no. 1, pp. 29-46. Betz, C 2001, Leading Adult Sabbath School, Advent Source, Lincoln. Briers, M & Ralphs, A 2009, ‘In search of phronesis: Recognizing practical wisdom in the Recognition (Assessment) of Prior Learning’, British Journal of Sociology of Education, vol. 30. no. 4, pp. 479-493. Davies, C & Lowe, T 2014, Kolb Learning Cycle Tutorial - Static Version, viewed 25 April 2014, . Dunne, J 2011, Professional wisdom in practice, Ashgate, Farnham. Hardy, D 2006, Afterword, SPCK, London. Henderson, J 2003, ‘What is Wrong with Pastoral Theology?’, British Journal of Theological Education, vol. 13. no. 2, p. 110. James Cook University 2014, Kolbs Experiential Learning Theory and learning styles model, viewed 25 April 2014, . Kolb, D 1984, Experiential Learning: Experience as the source of learning and development, Prentice Hall, Englewood Cliffs. Kolb, D 1999, The Kolb Learning Style Inventory, Hay Group, Boston. McLeod, A 2010, Kolb - Learning Styles, Retrieved 25 April, 2014, from http://www.simplypsychology.org/learning-kolb.html Pattison, S Thompson, J & Green, J 2003, ‘Theological Reflection for the Real World: Time to Think Again,’ British Journal of Theological Education, vol. 13. no. 2, pp. 123-127. Pickard, S 2009, Theological Foundations for Collaborative Ministry, Ashgate, Farnham. Smith, G 2008, ‘Something That Can Be Learnt but Not Taught: Teaching Theological Reflection through Enquiry-Based Learning’, Journal of Adult Theological Education, vol. 5. no. 1, pp. 25-28. Williams, R 2004, CEPACS lecture, Birmingham 3 November 2004, viewed 25 April 2014, . Read More