2006
DOI: 10.1177/1541344605283090
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I Am a Human Being, and I Belong to the World

Abstract: This article explores the relationship between spirituality and learning to cultivate a social identity that is global in its outlook. It considers the lived experiences of 10 women from the Baha'i Faith talking about their search for an inclusive worldview and about how they (re)constructed a broader identity through the teachings of their religion and developed the capacity to be border crossers across cultures and places. Although issues and concerns of identity constitute a major area of deliberation in th… Show more

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Cited by 14 publications
(3 citation statements)
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“…Although the finding that the TL of some learners converged on assumptions that could be specified in advance is not inconsistent with TL theory (especially in some of the elaborations that have explicitly addressed the social dimensions of learning, e.g., Belenky & Stanton 2000; Chin, 2006; Marsick, Bitterman, & van der Veen, 2000; Nohl, 2009), it is a result that is highly consistent with the account offered by PBL theory. Lave and Wenger (1991), for example, view learning as a function of entry into and membership of social practices—such as an occupation—that involves the adoption of shared, tacit understandings, developing competence in the skilled pursuits of the practice, and the assumption of a common outlook on the nature of the work and its context.…”
Section: Introductionmentioning
confidence: 51%
“…Although the finding that the TL of some learners converged on assumptions that could be specified in advance is not inconsistent with TL theory (especially in some of the elaborations that have explicitly addressed the social dimensions of learning, e.g., Belenky & Stanton 2000; Chin, 2006; Marsick, Bitterman, & van der Veen, 2000; Nohl, 2009), it is a result that is highly consistent with the account offered by PBL theory. Lave and Wenger (1991), for example, view learning as a function of entry into and membership of social practices—such as an occupation—that involves the adoption of shared, tacit understandings, developing competence in the skilled pursuits of the practice, and the assumption of a common outlook on the nature of the work and its context.…”
Section: Introductionmentioning
confidence: 51%
“…The emphasis for this type of change is that it affects the whole lived experience rather than merely cognitive structures. Whereas some descriptions simply refer to changes in ways of being, others are more specific, such as living more fully in the moment with greater equanimity (Byrnes, 2012), and having a more “creative and engaging way of being in the world” (Chin, 2006, p. 40).…”
Section: Typologymentioning
confidence: 99%
“…other places and cultures, including temporary residence abroad for either study (Perry et al, 2012) or (voluntary) work or tourism (Coghlan and Gooch, 2011;Morgan, 2010) and b) taking responsibility for lifestyle choices that impact places near and far, reflected in re-search on (food) consumption choices (Kerton and Sinclair, 2010;McDonald et al, 1999;O'Sullivan, 2003). Besides geographic mobility and/or encounters with other cultures, spiritual practice is another way to potentially evoke a sense of connection with all the world's people, perceiving differences as interesting rather than threatening (Chin, 2006;Schlitz et al, 2010;. Becoming comfortable with and interested in diversity is key to a TL process, because con-structing an understanding of ourselves and our world requires interaction and dialogue with 'otherness' (Jokikokko, 2009;).…”
Section: (Re-)connectionmentioning
confidence: 99%