OEA 303 : LIFELONG LEARNING IN THE GLOBAL ECONOMY --- THE OPEN UNIVERSITY OF TANZANIA.

Lifelong learning.

Lifelong learning is the "ongoing, voluntary, and self-motivated"^[1] pursuit of knowledge for either personal or professional reasons. Therefore, it not only enhances social inclusion, active citizenship, and personal development, but also self-sustainability, rather than competitiveness and employability.^[2]
Evolved from the term “life-long learners” created by Leslie Watkins and used by Professor Clint Taylor (CSULA) and Superintendent for the Temple City Unified School District’s mission statement in 1993, the term recognizes that learning is not confined to childhood or the classroom but takes place throughout life and in a range of situations. During the last fifty years, constant scientific and technological innovation and change has had a profound effect on learning needs and styles. Learning can no longer be divided into a place and time to acquire knowledge (school) and a place and time to apply the knowledge acquired (the workplace).^[3] Instead, learning can be seen as something that takes place on an on-going basis from our daily interactions with others and with the world around us.

Contents

• 1 Learning economy
• 2 Lifelong learning contexts
• 3 Metacognition
• 4 In practice
• 5 See also
• 6 References
• 7 Further reading

Learning economy

Lifelong learning is being recognized by traditional colleges and universities as valid in addition to degree attainment. Some learning is accomplished in segments or interest categories and can still be valuable to the individual and community. The economic impact of educational institutions at all levels will continue to be significant into the future as formal courses of study continue and interest-based subjects are pursued. The institutions produce educated citizens who buy goods and services in the community and the education facilities and personnel generate economic activity during the operations and institutional activities. Similar to health facilities, educational institutions are among the top employers in many cities and towns of the world. Whether brick-and-mortar institutions or on-line schools, there is a great economic impact worldwide from learning, including lifelong learning, for all age groups. The lifelong learners, including persons with academic or professional credentials, tend to find higher-paying occupations, leaving monetary, cultural, and entrepreneural impressions on communities, according to educator Cassandra B. Whyte.^[4][5]

Lifelong learning contexts

Although the term is widely used in a variety of contexts its meaning is often unclear.^[6] A learning approach that can be used to define lifelong learning is heutagogy.^[7]
There are several established contexts for lifelong learning beyond traditional "brick and mortar" schooling:

• Home schooling involves learning to learn or the development of informal learning patterns
• Waldorf education which teaches children to love learning for its own sake .
• Adult education or the acquisition of formal qualifications or work and leisure skills later in life
• Continuing education which often describes extension or not-for-credit courses offered by higher education institutions
• Knowledge work which includes professional development and on-the-job training
• Personal learning environments or self-directed learning using a range of sources and tools including online applications

E-learning is available at most colleges and universities or to individuals learning independently. There are even online courses being offered for free by many institutions.
One new (2008 and beyond) expression of lifelong learning is the Massive Open Online Course (a MOOC), in which a teacher or team offers a syllabus and some direction for the participation of hundreds, sometimes thousands, of learners. Most MOOCs do not offer typical "credit" for courses taken, which is why they are interesting and useful examples of lifelong learning.

Metacognition

Literally ‘thinking about the process of knowing,’ metacognition refers to “higher order thinking which involves active control over the cognitive processes engaged in learning.”^[8]
Metacognition involves:

• Knowledge: awareness of your own thought processes and learning styles, and knowledge of the strategies that might be used for different learning tasks.
• Control or self-regulation: keeping track of your thinking processes, regulating and evaluating them.^[9]

While the study of metacognition originally gave educational psychologists insights into what differentiated successful students from their less successful peers, it is increasingly being used to inform teaching that aims to make students more aware of their learning processes, and show them how to regulate those processes for more effective learning throughout their lives.^[10]
Educators can employ Cognitive Strategy Instruction (CSI)^[11][12] as a means to help learners develop their metacognition. Again, learners who are better equipped to create learning strategies for themselves will have more success in achieving their cognitive goals.^[10]
As lifelong learning is "lifelong, lifewide, voluntary, and self-motivated"^[1] learning to learn, that is, learning how to recognize learning strategies, and monitor and evaluate learning, is a pre-condition for lifelong learning. Metacognition is an essential first step in developing lifelong learning.

In practice

In India and elsewhere, the "University of the Third Age" (U3A) provides an example of the almost spontaneous emergence of autonomous learning groups accessing the expertise of their own members in the pursuit of knowledge and shared experience. No prior qualifications and no subsequent certificates feature in this approach to learning for its own sake and, as participants testify, engagement in this type of learning in later life can indeed 'prolong active life'.
In Sweden the successful concept of study circles, an idea launched almost a century ago, still represents a large portion of the adult education provision. The concept has since spread, and for instance, is a common practice in Finland as well. A study circle is one of the most democratic forms of a learning environment that has been created. There are no teachers and the group decides on what content will be covered, scope will be used, as well as a delivery method.
Sometimes lifelong learning aims to provide educational opportunities outside standard educational systems — which can be cost-prohibitive, if it is available at all. On the other hand, formal administrative units devoted to this discipline exist in a number of universities. For example, the 'Academy of Lifelong Learning' is an administrative unit within the University-wide 'Professional and Continuing Studies' unit at the University of Delaware.^[13] Another example is the Jagiellonian University Extension (Wszechnica Uniwersytetu Jagiellonskiego), which is one of the most comprehensive Polish centers for lifelong learning (open learning, organizational learning, community learning).^[14]
In recent years 'lifelong learning' has been adopted in the UK as an umbrella term for post-compulsory education that falls outside of the UK Higher Education system - Further Education, Community Education, Work-based Learning and similar voluntary, public sector and commercial settings.
Most colleges and universities in the United States encourage lifelong learning to non-traditional students. Professional licensure and certification courses are also offered at many universities, for instance for teachers, social services providers, and other professionals.
Open and distance learning (ODL)is playing a vital role in lifelong learning. Bangladesh Open University (BOU) is a great example of that. BOU has 6 schools and is offering 23 formal and 19 non formal programs and students’ number is 3,78,382 (according to 2010-11 enrolment number). Most of the courses of BOU are for Professional development and most of the students are professional people who are getting scope to study in flexible hours. From BOU Profile, Bangladesh Open University [2] is the only public institution in the country that imparts education in distance mode. In place of campus based teaching, this university uses technology including electronic devices to reach people in different corners of the country. The learner in this system is not restricted by time, space or age. A learner can think and learn at his own will, at his own place and at any time whenever he/she feels free to learn"^[15]

OEA 301 : FOUNDATIONS OF ADULT AND COMMUNITY EDUCATION --- THE OPEN UNIVERSITY OF TANZANIA.

The Foundation Learning Curriculum for adults – summary

1.    Many adults with low skills never return to formal education and of those that do return few progress sufficiently to achieve the national benchmark for employability, a first full level 2.

2.    The Foundation Learning Curriculum, replacing what was known as the Foundation Learning Tier, is an improved learning offer for adults with low skills and few or no current qualifications.  It aims to support greater progression to achieve a minimum level and range of skills providing a sound foundation for further learning and employment.

3.    The Foundation Learning offer relies on good information and advice, initial and diagnostic assessment of learners’ needs, personalised learning programmes, and the flexibility offered by the Qualifications and Credit Framework (QCF).

4.    The adult Foundation Learning Curriculum (FLC) is the generic name used to describe provision at entry level (which is seen as being ‘bottomless’ so accommodating current ‘pre-entry’ type provision) and level 1, and includes (but is not limited to) the units and qualifications at these levels within the Qualifications and Credit Framework (QCF)

5.    The adult FLC is relevant for those learners aged 19 and over (with the exception of those learners with a Learning Difficulty Assessment (S139A) aged 19-24 years.[1] )

6.    The adult FLC offer does not have mandatory elements or set destinations or outcomes, but seeks to meet and support the individual needs of learners at these levels.

7.    The adult offer draws from the following 3 skills sets:

·         personal and social development skills

·         vocational learning

·         functional skills in English and maths (and adult basic skills in literacy and numeracy and Skills for Life ESOL) and ICT 

8.    It is not mandatory for adults to undertake learning from each of these skills sets which means the different starting points, aspirations and current knowledge and skills of adult learners can be taken into consideration when developing a personalised programme of learning. This is different from the expectation for learners aged 14-19 (or 25 for those with an assessed learning difficulty) where their Foundation Learning programmes will encompass all three areas unless they have already achieved in an area.

9.    Additionally, some adults may require a short episode of learning known as Formal First Step learning which may be used to build their confidence before they embark on a personalised FLC programme.  Increasingly, a Formal First Step within the FLC should comprise a single, short QCF unit at entry level or level 1.  However, for 2010/11 non-accredited provision outside of the QCF will also be eligible for funding.  The Skills Funding Agency will review this situation during 2010/11 and this flexibility may be removed in the future.

10. The Foundation Learning Curriculum offer is also available to those learners with learning difficulties and/or disabilities and offenders serving their sentence in the community, and personalised learning programmes will offer the same flexible approach taking account of the needs of individual learners. 

11. There will also be continued consideration of young people starting foundation learning being able to continue learning upon moving to adult funding.

12. The adult FLC offer can be funded through the following funding lines:

·         Foundation learning

·         Skills for Life/Functional skills

·         Developmental learning

·         Employability Skills Programme (ESP) / Programmes for the Unemployed (PfU)

·         European Social Fund (ESF)

·         Train to Gain

In addition, offenders learning in custody will be funded to follow the offender ‘Core Curriculum’ which is very similar to the FLC allowing for progression of learning upon release.

13.  Approval for funding FLC provision on the QCF will follow national guidance as set out in: http://readingroom.lsc.gov.uk/lsc/National/QCF_Transition_Paper_Final_March_2010.pdf

14. QCF qualifications that have been confirmed for Agency funding will form a ‘live’ list and be available on the Skills Funding Agency website: http://readingroom.skillsfundingagency.bis.gov.uk/sfa/nat-QCF_Qualifications_confirmed_for_public_funding.xls Qualifications and units approved for funding will continue to be added to the Learning Aims Database (LAD), which will remain the primary source for funding information and will include funding rates and programme weighting factors.

15. There remain, however, some areas of provision that will continue to be funded but sit outside the QCF, for example Skills for Life provision and some aspects of provision for learners with learning difficulties and/or disabilities and formal first step learning. 

More information will be published in standard Agency funding guidance. If you have any queries on adult FLC please contact the team helpdesk at:                  cvh-basicskillsteam.helpdesk@skillsfundingagency.bis.gov.uk If you have any queries regarding the QCF contact the team at: qcfservicedesk@skillsfundingagency.bis.gov.uk

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[1]Those with a Learning Difficulty Assessment (S139A) will not be eligible to access the adult FLC until the age of 25. Those serving custodial sentences are classes as an adult at 18 and over and those serving sentences in the community are classes as adults aged 19 or over.

Adult education in Africa                 

Adult education in Africa, having experienced a comeback following the independence and increasing prosperity of many African nations, poses specific requirements on policymakers and planners to take into consideration indigenous cultural traits and characteristics. With a moderate backlash against Western ideals and educational traditions, many universities and other institutes of higher education take it upon themselves to develop a new approach to higher education and adult education.
Most contemporary analysts regard illiteracy as a development issue because of the link between poverty and illiteracy.^[1] Funding is inadequate and inconsistent and is needed for priority areas such as educator training, monitoring, and evaluation.^[2] There is a clear need for investment in capacity development, having a full, sufficiently paid and well qualified professionalized staff, and increasing the demands for adult education professionals. The majority of adult educators are untrained, especially in basic literacy. Governments often employ schoolteachers and others in adult education posts rather than experienced adult educators.^[2] Many of the difficulties experienced could be solved by allocation of resources to meet the needs (adequate funds, more staff, appropriate training for staff and suitable material). Underfunding is a huge threat to the sustainability of these programs, and in some cases, to their continued existence.^[3] The best-reported data on funding is about adult literacy and non-formal education programs. Funding for continuing education, either academic or vocational is provided and reported on, but little data is given on its financing. Funding may come from public or private sector sources. International and foreign aid is also likely to be important. The costs of much adult education seem to be kept artificially low by the use of state facilities and by the extremely low salaries paid to many adult education specialists.^[4]
Public universities have not been successful in attracting older students onto mainstream degree programs and so the post-apartheid ideal of opening access to public higher education for growing numbers of non-traditional students is not yet a reality.^[5] However, certain countries have reported some success rates in Adult Education programs. Between 1990 and 2007 Uganda enrolled over 2million participants in the functional adult literacy program. The Family Basic Education program was active in 18 schools by 2005, reaching over 3,300 children and 1,400 parents. This is a successful family literacy mediation whose impact at household, school and community level has been evaluated.^[6]
Unfortunately, the national reports typically do not provide sufficient information on the content of the adult education programs that run in their countries. In the majority of cases the name of the program is as much detail as is given. Curriculum content does not seem to be a major issue.^[7]

Contents

• 1 Cultural considerations
• 2 History
• 3 Philosophies
• 4 See also
• 5 References

Cultural considerations

African communities are very close knit; activities, lifestyles, particularities of individuals are nearly always common knowledge. Because of this, it is difficult for any one member or group within an area to take a significantly different approach to any facet of life within the community. For this reason, program planners for adult learners in Africa find higher rates of success when they employ a participatory approach. Through open and honest dialogue about the fears, motivations, beliefs and ambitions of the community as a whole, there is less social strain concerning individual divergent behavior.
In addition to strong traditional beliefs, years of slavery through colonization have led to a sense of unity and common struggle in African communities. Therefore, lesson plans in these areas should reflect this cultural sensibility; collaboration and cooperation are key components of successful programs. Teaching techniques that utilize these ideas may include story-telling, experiential simulation, and the practice of indigenous traditions with slight modifications. Every program and lesson must be tailored to the particular community because they almost always learn, live, and achieve as a group or not at all.
Informal education plays a strong role within indigenous learning in African communities. This poses a significant challenge to western-style program planners that emphasize formal learning within a designated time-frame and setting. These requirements must often be abandoned in order to achieve success in communities that have no strong affinity for time and formal education. Programs must be planned that become ingrained into the daily life of participants, that reflects their values and add positive functionality to their lives. Successful programs often involve more long-term learning arrangements consisting of regular visits and the free, unforced offer of information.

History

The origins of African education may be found in Egypt in Northern Africa. One of the first convenient mediums for retaining information, papyrus, was used to develop systems for learning and developing new ideas. Well before contact with external cultures, Africans had developed pools of understanding and educational tools. In fact, the world’s first university was located in Timbuktu, opened in 2600 BC.
Indigenous knowledge systems, a tradition in which communities teach and learn from themselves through daily life rather than strict education, were also highly important and effective. The apprenticeship perspective was of particular use to ancient Africans; by modeling the necessary skills for others, junior members of the community learned to hunt, gather water, hold meetings, etc. The overall purpose of this task-orientation type of education was to both learn specific skills and "produce an individual who is honest, respectable, skilled, cooperative and conforms to the societal order of the day." ^[8]
The onset of the colonial period in the 19th century marked the beginning of the end for traditional African education. European forces, missionaries, and colonists all came ready and willing to change existing traditions to meet their own needs and ambitions. By demanding that communities create physical schools with strict curriculum, the foreign powers were able to dictate what the people learned, adjusting it to further their agenda. This not only forced new form and content to education, but abandoned the knowledge gained from the largely informal education. With less community awareness, efficiency in learning skills, and especially understanding of the past, African communities began to dwindle in education and prosperity.
Between the 1950s and 1990s, African countries finally regained their independence. With this recovered freedom, they began to rebuild their traditional forms of education. What had inevitably evolved, however, was a hybrid of the two models. Although children and adults may learn from their families and community, a sense of individuality has also developed that today both drives ingenuity and creates separation between groups and cultural tradition. African education programs have developed that involve both groups; an HIV/AIDS awareness program, for example, may involve members coming into communities and sharing their knowledge. Although this is a direct, cognitive approach, they also try to involve all members of the community, allowing for the creation of ownership and cultural acceptance.

Philosophies

African philosophy of adult education recognizes the western ideas such as liberalism, progressivism, humanism and behaviorism, while complementing them with native African perspectives.

• Ethnophilosophy is the idea that the main purpose of adult education is to enable social harmony at all levels of society, from immediate family to community and country. It is of primary importance to ensure the retention of knowledge passed down from one generation to another concerning values, cultural understanding and beliefs. This philosophy promotes active learning – learning by doing, following, practicing the work of the elders. Particular lessons may be taught through activities such as role-play, practical demonstrations, exhibitions, discussions or competitions.^[9]

• The nationalist-ideological philosophy separates itself from ethnophilosophy in that it less concerned with the methods of learning and more with its use. As a philosophy born of the revolutionary movements of the 1950s, it is unsurprising that its main focus is to be able to apply knowledge to active participation in politics and civil society. Although it is important in this philosophy to retain the communal nature of traditional African society, functionalism for social understanding and change takes prime importance in its implementation.

• Professional philosophy represents the strongest bridge between western and traditional African educational systems. It promotes a hybrid approach to adult programs, allowing for a wide range of learning techniques, even purely cognitive lecture, so long as community values are accounted for within the lesson. Finally, philosophic sagacity suggests that the only true African philosophies are those that have developed with no contact with the West whatsoever. Rather than a specific approach, this idea simply notes the huge range of educational techniques which may exist through the continent by a wide variety of people. It essentially states that there is no one correct method, and that the subject and activities should always be set by the participants.^{[10][11][12][13]}