Importance Of Contextual Theology In And Of Africa

Importance Of Contextual Theology In And Of Africa The subject of contextual theology in Africa is of current interest as it flows into the contextual theology of Africa in the wider world through its links with, and affect on the growth of, Pentecostalism within and beyond its borders, due to globalisation. As both of these areas of contextual theology in Africa and of Africa have their positive and negative aspects, I wish to ask the question, What lessons can we learn from understanding the impact of setting and the history of contextual theology in and of Africa which can guide other establishing theological contexts, particularly of the Emergent Church and LGBTQI contexts, regardless of geographical location. The enormity of the subject requires that the scope of this essay be limited to consideration of Christology only, and in that I will particularly consider the work of Kwame Bediako (Bediako 2004), and compare other models of contextual theology (Bevans Schreiter 2002). The debates in Christology, its historical emergence in the early the church and in the African contexts, help us again recognise the implications for ministry to mind and body with fresh understanding of Christ as God and as Man, and how these various aspects relate to our praxis and theological method. This is no less important for understanding the dialogue with Islam as it is for understanding the impact on the historical divide between modern emerging contexts in Western and Non-Western cultures (other than Africa). I will also consider the positive benefits of globalisation and its positive effects on transmission of content and the sharing of method to the possible benefit of the whole church, made possible through dialogues with non-traditional settings and approaches that are emerging using the grass roots approach advocated in African contexts. In this I will consider some alternative modern Christologys from the LGBTQI context and draw some comparisons. I hope to suggest a n embryonic model for contextual theology which I shall call the Incarnational Model of Contextual Theology. African Christology on the cusp Globalisation Past and Present. Global impacts through empires whether they are Persian, Roman, or Colonial are outdone in speed and reach by the modern means of communications and travel, yet there remains many places that are still not enriched, and remain disconnected and controlled and limited by the theological context they have both inherited and developed. This is possibly because in poorer areas there are still the problems of translation and transmission, as well as exposure to other views, which are not facilitated or enabled by situational and resource poverty. In this, the grass roots are still dependant on a third party bringing them the corpus of knowledge; in that respect, they have in some ways simply exchanged their overlords without changing their situation. This means that they still lack independence. Thus, the positive benefits of globalisation remain to be fully exploited and could provide an appropriate vehicle for transmitting the lessons of contextual theology in and of Africa to other geog raphical regions and into non-academic grass-roots settings beyond its normal reaches, as well as allowing these areas to have free unhindered exchange with other groups. Without this, the theology in and of Africa will become in-bred and undeveloped. Comparison between Western and Southern Contexts of Christianity à ¢Ã¢â€š ¬Ã… ½Lothar Schreiner defines Contextual Theology as: Contextual theology is theology predicated with reference to its context. Contextuality, then, means relation to the substance and nature of the context, which goes beyond merely the literary setting to include geographic, linguistic, social, political, cultural, and ideological factors. Contextual theology is faith-knowledge on the basis of both the biblical revelation and the contemporary reference. (Schreiner, in (Fahlbusch et al. 1999) In considering Christology in the Western and Southern contexts, represented by Northern European and North American contexts on one hand, and the African contexts on the other, there is a distinction which Tennent refers to as Theology from Below in Africa which integrates the work and person of Christ with the human situation and experience, compared to the more philosophical upper-side theology of the early church which has continued in the Western tradition. (Tennent 2007) However, Tennent does not give consideration to the current evangelical modernist approach to theology it adopted in engaging with post-Enlightenment challenges, which has an effect on openness to considering alternative methods in the first instance, let alone the conclusions one can draw from these methods. This has an effect on dialogue within the African contexts, especially where there are still some remnants of colonial influence, but more so in transitioning to a contextual theology of Africa in the Afri can Diaspora, the uncritical adoption of modern evangelicalism would stifle dialogue and raise contention in both academic and grass-roots settings of Western Theology. This is as important for inter-faith dialogue as it is for inter-contextual dialogue. (Musk 2008) à ¢Ã¢â€š ¬Ã… ½George Evers alludes to the recognition that African context exists in reality as a plurality of contexts, and notes that there is a desire for independent African theology, despite its theological roots in Christian History represented by the great North African theologians of antiquity, Tertullian, Cyrian and Augustine. (Evers in Fahlbusch et al. 1999) Bediako parallels the methods of early Hellenistic writers within the church, and how they approached the enculturation of the gospel within a peri-Christian Graeco-Roman context, with that of the modern approaches of African Christologys dealing with both their own pre-Christian past, as well as their adoptive history imported by colonial missionaries. In this he illustrates for example the use of Hellenistic terms such as logos and the transition to the use of kyrios in the early church and compares this to grass roots references to Christ as Ancestor (among others) anticipating a transition in time to other terminologies. (Bediako 2004, p.63) Tennent points to the work of Jaroslav Pelikan who shows that each epoch of the church has had a prominent image of Christ, which collectively builds our modern day Christology. Thus, he lists a Jewish Messiah, a Gentile Lord Jesus, a post-Constantinian King of Kings, the Universal Man of the renaissance, a war-time Prince of Peace, and moder n day liberator. Tennent rightly points out that these historical reflections can not dictate a moratorium on future Christologys (Tennent 2007, p.110). It is vital that we recognise that every context has the right to not just write in the margins of the depositum fidei, but must write in the corpus, adding their parts of the Christological puzzle. This is true for African contexts, as it is for any other, including the emerging and LGBTQI contexts. Therefore, the task of integrating Christian faith with authentic African identity becomes a central theme in the emergence of African Christology. (Tennent 2007, p.115) In throwing off the Great Chain of Being (Lovejoy 1990, p.59) African contexts offer an authentic and hopefully empathetic voice to emerging and alternative contexts held captive by the chains of others. But the message and methods need to spread beyond its borders, and out of its centres of academia to be of immediate benefit both locally and globally. Who do People say I am? Various pre-Christian references to Christ that have arisen from African Traditional Religions are explored by Bediako, as well as by Stinton, who also provides useful survey data for her conclusions (Stinton 2004, p.47) and by Tennent (Tennent 2007, p.105). Between them, they highlight several images of Christ that arise from the grassroots African Christologys listed below: Table 1: Images of Christ in African Christology Master of Initiation Healer Ancestor Loved one Chief Liberator Lord of the Spirits Host and Giver of Hospitality Christ as Ancestor is particularly well expounded by Bediako (Bediako 2004, p.25) and Tennent (Tennent 2007, p.122) and provides an interesting point of contention which ultimately demonstrates the pan-cultural relevance of Christ, as well as the immutability of His work, playing to the holistic approach of African Christology which integrates the person and work of Christ. Bediako struggles to link this to Western/Hellenistic parallel, and overlooks the concept of elder brother [a parallel concept within Ancestor] which can be found in the titles of Christ in Greek/Hellenistic thought, such as firstborn (Gk. Prototokos  [1]  ) which does not refer to first-to-be-born but rather the pre-eminent heir, or else only-begotten (Gk. Monogenes  [2]  ) that is the unique-one, especially when prefigured as Wisdom. Both these Western/Hellenistic images of Christ provide parallels of unique source, and therefore ultimate ancestor. There is also a clear parallel to ancestor as mediator a nd Christ as mediator par excellence. Similarly, in Christ as Healer, there is a potential over-lap of experience between African and LGBTQI contexts in their shared experience of HIV/AIDS. In my own experience, working as a trainer in healthcare in Transkei, East Cape, RSA among the Xhosa people of Masameni, we worked with Church leaders, tribal leaders, and local practitioners of African Traditional Religions (ATR) who carried out ritual-circumcision, and local healthcare volunteers. We were able to get them to adopt the use of a disposable scalpel and suggested this was a commemorative gift to the individual to mark their rite of passage. These scalpels were made available via local health partners free of charge. In this approach we were able to guard against transmission of infection while honouring their traditional religion. Alas, this message has not penetrated the wider community. (Meel 2005) Nonetheless, in the group we worked with, the notion of Christ the healer working through the body of Christ, his people, was embraced as a wonderful image and inspiration, which even the practitioners of ATR were able to support. In his essay, Ezekiel understands AIDS; AIDS understands Ezekiel LGBTQI writer Jim Mitulski speaks of his own journey with HIV/AIDS and parallels Ezekiel vision of the valley of dry bones with Christs unifying role in creation. (Mitulski in Goss M. West 2000a, p.155) For him, and for the people in the African continent living with HIV/AIDS, understanding Christ as healer and consummator unifier of faith enables difficult journeys through sickness, and perhaps towards death, to be based on a solid foundation of faith in Christ. There is no sophistry in this journey. There is no sugar coating. Nonetheless, Christ is central to the journey both as a fellow pilgrim and also as the object of pilgrimage. But, even when the bodies are dead and buried, there is a role for Christ unifying the body again from dry bones. This parallels Christologys of Christ in African where Christ i s Lord of the Spirits and/or Christ as Chief. Applied Contextualisation Relocating Christological themes again in and from the African context relies on careful contextualisation. Various theologians have used disparate methods and approaches. Both Sanneh Bediako place heavy emphasis on the use of African languages; this places them at one extreme of those who support the translational model of contextual theology. If humanity is the receptor of language as they contend, then culture should be both dictionary and thesaurus. Thus, to extend that metaphor, the Christological puzzle must be a polyglottal interlinear. What both writers go on to show is that the importance lies not just in linguistic equivalence, but in a cross-mapping of cultural domains of thought. Sannehs vernacular is balanced by Bediakos use of grassroots images such as Christ as Ancestor and Christ as Healer, with the latter author drawing close to an anthropological method. While Bediako insists that we ought to speak positively of oral, spontaneous, implicit or grass roots theology, as theology which comes from where the faith lives, in life-situation of the community of faith, he stops short of an anthropological model by stressing that alternative religions are not the source and do not shape Christian affirmations. (Bediako 2004, p.17) Yet, in this quotation I see great resonance with the approaches with LQBTQI communities to do likewise and allow the theology and Christology to come from where faith lives. The translational model presupposes a supra-contextual unchanging message, while a purely anthropological model uses the personal and communal encounter as its starting point, and in method, allows the grass-roots to self define. On this matter, Donovan here makes a clear distinction between the gospel as revelation and the communal response to this revelation as religion, and thus recognises the immutability of the gospel as well as stressing the importance of seeking the authentic commonality from within the context in all its richness. This parallels the who do you say I am approach from within LGBTQI contexts. (Bohache 2008) and would not differ much from other approaches employing reading against the scriptures as a hermeneutical tool. (G. O. West Shomanah 2000, p.250; G. West 1996) I have not found any Christological examples of this within Queer Christologys, but in essence, the reading-against approach is employed by Koch in employing a non-typical approach to hermeneutics, though it is not applied to Christology. (Stone 2001, p.169) We should note here that within African contexts there is a potential dichotomy between what is demanded for a context in and of Africa, and that which is granted or permitted by that context to other external contexts. Thus, it is sad to see the African church being so vociferous in the debate about homosexuality; a simple methodological analysis should surely grant other contexts the same privilege as was claimed and rightly demanded by African theologians in their quest for liberation. That is, for the gospel to be authentic, the gospel must operate from within the context. This is a major tenet on which I propose an Incarnational model of contextual theology; that is, Christs incarnation was the ultimate step of identification and required a transition into the human context but went beyond that in fully identifying with the marginalised of society in the face of religious opposition. The model therefore, in this respect, imitates that objective. In principle what I propose is a modified synthetic model, in as far as I recognise the importance of several models; Bediakos translational approach enables sympathy with Donovans anthropological approach. A liberationist approach would possibly go further in allowing the praxis within community to inform our Christology, but I am not aware of any such models emanating from the African context. Nonetheless, I disagree with Newbiggins Counter-Cultural model in as far as I disagree with the assumptions behind the use of the gospel. Like Donovan, I see it as immutable, and therefore while I agree with Newbiggins analysis that everything should be subject to the gospel, I disagree that the gospel should be seen as a tool for refutation and rejection of local context. There is no threat from syncretism when you view God and the Gospel as immutable, and when you merely use the notions within other contexts to continue to resolve the Christological puzzle. Bediako, in drawing short of a fu ll anthropological model, sides with Newbiggin in seeing the gospel as a refutation and rejecting tool. However, emerging from modern western contexts are post-evangelicals who are rejecting the modernist method adopted by post-enlightenment Christians as they engaged with opponents of their time. This approach was embedded into the western theology imported into the African context. This modernist approach is still evident in the post-colonial echoes as the remnant of adoptive history present in various contexts in Africa, and as it has survived in Western contexts also, it parallels with the contexts of Africa found in Pentecostalism in the west. Relationship, Re-appropriation and Redemption The Jewish atheist Buber has contributed to philosophy with his understanding the I-thou versus I-thee framework. Part of this work expounds the notion of deepening understanding of I-thee relationships (interpersonal, interfaith, inter-group) which comes from a deeper understanding of the I-thou relations (cosmic.) and vice versa (Buber 2004) One of the global problems the church faces in all contexts is the gap between academic theology and grass roots theology, and a lack of exchange between the two. Not only do different groups exist in silos, but there is a gap between academic and grass roots within silos. Thus, when cross-talk between the silos takes places, it is usually only at the academic level, and does not penetrate to the grass-roots. The Christological puzzle demands that the gospel be found within all contexts and that each contributes their own piece to the puzzle. However, each silo considers its own received knowledge as universal and normative. Thus we need to learn several lessons in considering Christologys in and of Africa. First that the gospel has nothing to fear from experimentation intended to unearth Christ from within the context. All the various models of contextual theology should be permitted. Secondly, we should allow each context to self-define in order to obtain both an authentic and relevant message which also has current rather than historical application. Thirdly, language and poverty are real obstacles to dissembling walls between academic and grass roots theology and are a major contributing factor to the failure in positive effects of globalisation. Despite non-textual approaches in some contexts, there needs to be greater dialogue between the silos including non-traditional groups from outside the normal scope of research, and also greater exchanges within silos between academic and grass-roots. I would include here post-modern and non-traditional groups such as the LGBTQIA groups. The Incarnational model therefore suggests that there should be not only a top-down and bottom up commun ication within silos, but there has to be communication between silos at all levels that is both practical and pragmatic, but also respectful. Conclusion The methods and models employed in various contexts in and of Africa provide a strong methodological foundation for other contexts seeking to discover Christ in their contexts and thus incarnate their spirituality in their setting. There is a lack of intra-contextual and inter-contextual dialogue connecting academia and grass-root settings both in Africa and in Western theologies. I propose that by adopting a post-evangelical approach, which engages with postmodernism, a foundation of empathy with alternative groups and settings would be facilitated. This avoids the certainty trap which inevitably locks groups in a head-to-head confrontational stance as they seek to defend their position rather than discover the truth. Instead, it is possible that the groups align side-by-side on the journey. In this, the Incarnational Model of Contextual Theology post-modernises the Synthetic model with a refining-redeeming gospel to mirror culture rather than refute and reject it. But it finds its deepest meaning in the lives of the groups discovering its depth, and therefore incorporates a deeply spiritual and deeply practical element of praxis. The final aspect of this incarnational model alludes to the need for publishing the outcomes and rooting them in not just the religious practices of various groups, but in their secular lives too. Most importantly is facilitating access to the materials and resources outside of academic circles. Poverty and language will continue to be obstacles to be overcome. While certain contexts are disbarred because the materials are not in an accessible language and while the positive effects of global spread of the message through the internet requires access to that medium, then there will continue to be substantial pockets of every context existing in effective isolation from their academic partners and isolation from other enrichment from other contexts. (Adeyemo 2006) (Akper 2007)(Ballard Pritchard 2006) (Bediako 2004)(Bevans Schreiter 2002)(Chike 2008)(Clarke 2005)(Countryman/Ritley 2001) (Dada 2010)(Donaldson 1996)(Goldingay 1996)(Goss M. West 2000b)(Jenkins 2009)(Mashau Frederiks 2008)(Moloney 1987)(Nadar 2007)(Sankey 1994)(Stuart 2003)(Tennent 2007)(Thomson 2006)(Wilson 1995) (Jenkins 2006)(Jenkins 2007)(Stinton 2004)(G. West 1996) (Culley 1976)(Elliott 1986)(Fahlbusch et al. 1999)(Jewett, 1985)(WILLIAM 2004)(Winquist 1987) Bibliography Background reading Adeyemo, T., 2006. Africa Bible Commentary: A One-volume Commentary Written by 70 African Scholars, Zondervan. Akper, G., 2007. The Person of Jesus Christ in Contemporary African Christological Discourse. Religion Theology, 14(3/4), pp.224-243. Ballard, P.H. Pritchard, J., 2006. Practical Theology in Action, SPCK Publishing. Bediako, K., 2004. Jesus and the Gospel in Africa: History and Experience, Orbis Books. Bevans, S. Schreiter, R.J., 2002. Models of Contextual Theology Revised edition., Orbis Books (USA). Bohache, T., 2008. Christology from the Margins, SCM Press. Brown, C., 1986. New international dictionary of New Testament theology, Grand Rapids, MI: Zondervan Publishing House. Buber, M., 2004. I and Thou (Continuum Impacts) New Ed., Continuum International Publishing Group Ltd. Chike, C., 2008. PROUDLY AFRICAN, PROUDLY CHRISTIAN: THE ROOTS OF CHRISTOLOGIES IN THE AFRICAN WORLDVIEW. Black Theology: An International Journal, 6(2), pp.221-240. Clarke, C.R., 2005. Towards a Functional Christology Among AICs in Ghana. Mission Studies: Journal of the International Association for Mission Studies, 22(2), pp.287-318. Countryman/Ritley, 2001. Gifted by Otherness, Thomas More Press. Culley, R.C., 1976. Semeia 5, Oral Tradition and Old Testament Studies, Society of Biblical Literature. Dada, A.O., 2010. REPOSITIONING CONTEXTUAL BIBLICAL HERMENEUTICS IN AFRICA TOWARDS HOLISTIC EMPOWERMENT. Black Theology: An International Journal, 8(2), pp.160-174. Donaldson, L.E., 1996. Semeia 75: Postcolonialism and Scriptural Reading, Society of Biblical Literature. Elliott, J.H., 1986. Semeia 35: Social-Scientific Criticism of the New Testament and Its Social World, Society of Biblical Literature, Scholars Pr. Fahlbusch, E. et al., 1999. The Encyclopedia of Christianity: (A-D) v. 1 (Encyclopedia of Christianity, Brill. Goldingay, J., 1996. Models for Interpretation of Scripture, William B Eerdmans Publishing Co. Goss, R.E. West, M., 2000a. Take Back the Word A Queer Reading of the Bible, Pilgrim Press. Jenkins, P., 2006. The New Faces of Christianity: Believing the Bible in the Global South, OUP USA. Jenkins, P., 2007. The Next Christendom: The Coming of Global Christianity Revised edition., OUP USA. Jenkins, P., 2009. The Lost History of Christianity: The Thousand-year Golden Age of the Church in the Middle East, Africa, and Asia, Lion Publishing plc. Jewett,, R., 1985. Semeia 30: Christology and Exegesis: New Approaches, Society of Biblical Literature. Lovejoy, A., 1990. The Great Chain of Being New edition., Harvard University Press. Mashau, T.D. Frederiks, M.T., 2008. Coming of Age in African Theology: The Quest for Authentic Theology in African Soil. Exchange, 37(2), pp.109-123. Meel, B., 2005. Community perception of traditional circumcision in a sub-region of the Transkei, Eastern Cape, South Africa. Available at: http://www.safpj.co.za/index.php/safpj/article/viewArticle/256 [Accessed December 7, 2010]. Moloney, R., 1987. AFRICAN CHRISTOLOGY. Theological Studies, 48(3), pp.505-515. Musk, B., 2008. The Certainty Trap: Can Christians and Muslims Afford the Luxury of Fundamentalism, Nadar, S., 2007. CONTEXTUAL THEOLOGICAL EDUCATION IN AFRICA AND THE CHALLENGE OF GLOBALIZATION. Ecumenical Review, 59(2/3), pp.235-241. Sankey, P.J., 1994. The church as clan: Critical reflections on African ecclesiology. International Review of Mission, 83(330), p.437. Spicq, C.E., 1994. Theological lexicon of the New Testament, Peabody, MA.: Hendrickson. Stinton, D.B., 2004. Jesus of Africa: Voices of Contemporary African Christology, Orbis Books. Stone, K., 2001. Queer Commentary and the Hebrew Bible, Pilgrim Press. Stuart, E., 2003. Gay and Lesbian Theologies: Repetitions and Critical Difference, Ashgate Publishing Limited. Tennent, T.C., 2007. Theology in the Context of World Christianity: How the Global Church Is Influencing the Way We Think about and Discuss Theology, Zondervan. Thomson, A., 2006. Learning from the African Experience: Bediako and Critical Contextualisation. Evangelical Review of Theology, 30(1), pp.31-48. West, G., 1996. Semeia 73: READING WITH: EXPLORATION OF INTERFACE BETWEEN CRITICAL AND ORDINARY READINGS OF THE BIBLE, Society of Biblical Literature. West, G.O. Shomanah, M.W.D., 2000. The Bible in Africa: transactions, trajectories, and trends, BRILL. WILLIAM, S., 2004. DOGMATIC THEOLOGY 3RD ED HB 3rd ed., EVANGELICAL PRESS. Wilson, N., 1995. Our Tribe: Queer Folks, God, Jesus, and the Bible, Harpercollins. Winquist, C.E., 1987. Semeia 40: Text and Textuality, Scholars Press.

Chinese Traditional Religion Essay

Religious practice in China today has elements as old as the Shang and Zhou dynasties and, dating from the Song dynasty (960–1279 CE), is marked syncretism–the combining of different forms of belief or practice. A good example is the construction of temple altars. It’s not uncommon to find Buddhist and Confucian figures in a Daoist temple. Nor is it extraordinary to see a self-professed Buddhist offer incense at a Daoist temple to a historical figure known for his Confucian virtues. China has been a multi-religion country since the ancient times. It is well known that Confucianism is an indigenous religion and is the soul of Chinese culture, which enjoyed popular support among people and even became the guiding ideology for feudalism society, but it did not develop into a national belief. It makes the culture more tolerant to others, thus, many other religions have been brought into the country in different dynasties, but none of them developed powerful enough in the history of China and they only provide diverse people more spiritual support. Confucianism, not a real religion, is just an ethical and philosophical system, which developed from Confucius’ thoughts and later was treated as a kind of belief to educate common people. Confucianism is a Chinese ethical and philosophical system developed from the teachings of the Chinese philosopher Confucius (â€Å"Master Kong†, 551–479 BC). The Confucius’ teachings contained the beginning of a system of thought and behavior that developed into a sophisticated ethico-religious tradition. Confucianism was adopted by the Han dynasty (206 B. C.E-220 C. E. ) as the intellectual basis for its system of government and its educational program for training officials. Confucius emphasized principles for self-guidance. The key to producing a harmonious life, he wrote, is in how we treat others–our ancestors, leaders, parents, spouses, neighbors, and friends. Two other concepts that were predominant in Confucius’s worldview were Tian (Heaven) and Dao (Way). His heaven represented a celestial power connected with the will of mighty ancestors, such as the widely known Yao, Shun, and Yu. The Way, on the other hand, constituted a natural path for humanity. Whereas Heaven emphasized choice, the Way required a yielding heart-mind (xin); both were crucial for achieving harmony in the earthly realm. Daoism is one of China’s major religions indigenous to the country. The primary belief is in learning and practicing â€Å"The Way† (Dao) which is the ultimate truth to the universe. Also known as Taoism, Daoism traces its roots to 6th Century BC Chinese philosopher Laozi wrote the iconic book Dao De Jing on the tenets of the Dao. In the 1,800 years, Taoism influenced the local culture deeply, especially on traditional medicine and literature. Based on some theories of alchemists such as Wei Boyang in Eastern Han Dynasty, different kinds of medicine prescriptions were created by Sun Simiao and many other doctors. In literature, many fictional characters are closely related with Taoism, such as the Jade Emperor. Their philosophies, though, are like two sides of a coin. Laozi emphasized harmony with the Dao–a referent to something that cannot be named–in order to achieve balance in life. To assist this process, Laozi taught his followers the concepts of non-action (wuwei) and shade and light (yin/yang–primordial, dynamic balancing of opposites). The principle of non-action meant that one should discern the natural course of things and cooperate with that movement. The teachings of Laozi and Confucius were not incorporated into a religious movement until the Han dynasty (206 BCE–220 CE). The result was a mix of philosophy and religion. Over the centuries that followed, both Confucianism (Rujiao—the teachings of the scholars) and Daoism (Daojiao—the teaching of the Way) developed elaborate rituals and sacred writings. To this day the philosophies of Laozi and Confucius, and the religious movements their lives and teachings inspired, exist in vibrant forms in Chinese, Korean, Japanese, and Vietnamese culture as well. When first introduced, Buddhism faced competition from followers of Daoism. While Daoism (also called Taoism) is as old as Buddhism, Daoism was indigenous to China. Daoists do not view life as suffering. They believe in an ordered society and strict morality, but they also hold strong mystical beliefs such as ultimate transformation, where the soul lives after death and travels to the world of the immortals. Because the two beliefs were so competitive, many teachers from both sides borrowed from the other. Today many Chinese believe in elements from both schools of thought. Buddhism’s popularity, led to the quick conversion to Buddhism by later Chinese rulers. The subsequent Sui and Tang Dynasties all adopted Buddhism as their religion. The religion was also used by foreign rulers of China, such as the Yuan Dynasty and the Manchus, to connect with the Chinese and justify their rule. The Machus strived to draw a parallel between Buddhism. a foreign religion, and their own reign as foreign leaders. Despite China’s shift to atheism after the Communists took control of China in 1949, Buddhism continued to grow in China, especially after the economic reforms in the 1980s. Today there are an estimated 100 million followers of Buddhism in China and over 20,000 Buddhist temples. It is the largest religion in China. For most people in China, there is no problem with mixing religious practices. Unlike some other cultures, where religious syncretism and even tolerance are viewed with skepticism or condemnation, the Chinese have always had the ability to select the religious practices and teachings that work best for them at the moment. If a certain deity doesn’t answer a supplicant’s petition, then it’s on to the next temple and deity. In general religious pluralism simply adds to the many options from which the Chinese can choose on their journey toward a harmonious life.

English Language and English Proficiency Levels

Carrie Wertepny Domain 1: Culture (Cross-Cultural Communications) Standard 1: Culture as a Factor in ELLs’ Learning Why are having Domain's and Standards important to teachers? Domains and Standards play a huge part in giving teachers indicators on their children's performances. We as teachers need certain domains and standards on identifying and monitoring the children's performances throughout the classroom. Having standards allows us as teachers to indicate their levels of ability and performances to be met. Their are three levels of standards that can be measured on the children's ability how well they perform.The three types of standards that teachers use are Approaches Standards, Meet Standards and Exceeds Standards. (  2003. by teachers of English speakers of other languages, Inc, TESOL  ) In Culture (Cross-Cultural Communications) the first domain of five. This  is an important factor in ELLs to learn and understand the language knowledge from the diverse backgro unds. The most recent survey says in (2005-2006) the population of ELL's is up approximately  10 percent of the total public school enrolled and increasing every year. (Why TESOL? pg 5-6) Why TESOL?States, â€Å"Providing for the English Language learners is one of the school districts greatest challenges. † Their are many indicators we can use to help us engage in our children's diversity. Some ideas I found interesting to help would be, displaying artifacts from different cultures. Celebrating ethnic holidays throughout the year would be a great way to inform others and help the children feel comfortable. I believe that getting to know your students background and engaging in their life stories will help us succeed and be effective in their learning for ELL's and  their diverse background.Performance Indicators 1. 1. a. Understand and apply knowledge about cultural values and beliefs in the context of teaching and learning of ELLs, from diverse backgrounds and at varyin g English proficiency levels. 1. 1. b. Understand and apply knowledge of concepts of cultural competence, particularly knowledge about how cultural identities affect learning and academic progress for students from diverse backgrounds and at varying English proficiency levels. 1. 1. c. Use a range of resources in learning about the cultural experiences of ELLs and their families to guide curriculum development and instruction. . 1. d. Understand and apply knowledge about the effects of racism, stereotyping, and discrimination in teaching and learning of ELLs from diverse backgrounds and at varying English proficiency levels. 1. 1. e. Understand and apply knowledge about home/school connections to build partnerships with ELLs’ families (e. g. , Parent Leadership Councils (PLC)). 1. 1. f. Understand and apply knowledge about concepts related to the interrelationship between language and culture for students from diverse backgrounds and at varying English proficiency levels.Cour se| Indicator(s)| How I learned about this Standard| Evidence that I learned about this standard| TSL 4080| 1. 1| Why Tesol? Chapters 1-4| Victor video, You tube| TSL 4081| | | | | | | | | | | | | | | | Domain 3: Methods of Teaching English to Speakers of Other Languages (ESOL) Standard 1: ESL/ESOL Research and History Teachers will demonstrate knowledge of history, public policy, research and current practices in the field of ESL/ESOL teaching and apply this knowledge to improve teaching and learning for ELLs. See attached paper) Performance Indicators 3. 1. a. Demonstrate knowledge of L2 teaching methods in their historical context. 3. 1. b. Demonstrate awareness of current research relevant to best practices in second language and literacy instruction. 3. 1. c. Demonstrate knowledge of the evolution of laws and policy in the ESL profession, including program models for ELL instruction. Course| Indicator(s)| How I learned about this Standard| Evidence that I learned about this sta ndard| TSL 4080| 3. 1| Why Tesol? School research paper and Reserch| TSL 4081| | | | | | | | | | | | | | | | Hyperlinks to (attached documents must be saved in the Portfolio folder) Attachment(s): School research paper URL(s): Summary: See attached paper, for Domains 1,3,5 Domain 5: Assessment (ESOL Testing and Evaluation) Standard 1: Assessment Issues for ELLS Teachers will understand and apply knowledge of assessment issues as they affect the learning of ELLs from diverse backgrounds and at varying English proficiency levels.Examples include cultural and linguistic bias; testing in two languages; sociopolitical and psychological factors; special education testing and assessing giftedness; the importance of standards; the difference between formative and summative assessment; and the difference between language proficiency and other types of assessment (e. g. , standardized achievement tests). Teachers will also understand issues around accountability. This includes the implication s of standardized assessment as opposed to performance-based assessments, and issues of accommodations in formal testing situations.As teachers it is very important to understand and beware of the different testing and assessing the students. Testing and assessment are two very different things. Mitchell (1992) states that a test is a â€Å"single-occasion, one-dimensional, and timed exercise, usually in multiple choice or short-answer form. † (Why Tesol, pp 201)   Tests are given in the same time frame and the conditions never change. They call these standardized tests. Not all standardized tests work for everyone, especially English Language Learners (Ell)s . An assessment on a student is a done on a wider range of a scale.We as teachers need to get a more oral assessment on the knowledge, background, history, language where the (ELL)s came from. Upon entering a new school for the first time, us as teachers need to know everything about our student’s background and language. We ask every parent or guardian to fill out an Home Language Survey (HLS) which in tails about 3-5 questions about their language used at home. This (HLS) will give us an indication how much school the student has had and a background about their family as well as their native language.It is up to administrators to make sure the students are placed correctly and teachers to watch and document their language growth throughout the year. As for the testing and assessing, formal and informal are a type of assessment that is brought in to teach ESL students. It is important to test them on their linguistic skills, which include, phonology, morphology, syntax, and vocabulary. These are just language assessments instruments that are used to determine the results on what is being taught by teachers. Formal measures are based on standardized test.They are very structured, timed and trained to be given and administered by very strict rules. It is sometimes very hard for and (ELL)s to take a formal test due to their reading,writing capabilities. As for informal measures, they are a little more hands on learning. As teachers we can do activities and determine students strengths orally and visually. Their is no set time and can be given in various languages not just English. It is very important the student is assessed correctly for the correct placement in his/her program.It is also very important to understand the federal laws that coincide with the equal educational opportunities for all students regardless of national origin, ethnicity,or languages. (Why TESOL? , 2010)   The consent decree was a law that was passed that consists of six different principals to be met in each section. Each (ELL)s student has to be assessed in six steps which include: identification, appropriate and categorical programming (LEP), personnel, monitoring and outcome measures. (Why TESOl? pp 210) After the (ELL)s are measured they now are placed in a certain level.Levels such as (A1- E) each of these levels indicate what (ESOL) service or basic program they will be placed into. Making sure the proper assessments are given before, during and after school is very crucial to ones learning. The very initial start of school is the most important evaluation and steps that need to be taken to follow the correct standards and laws for the English Language Learner. Performance Indicators 5. 1. a. Demonstrate an understanding of the purposes of assessment as they relate to ELLs of diverse backgrounds and at varying English proficiency levels. 5. 1. b.Identify a variety of assessment procedures appropriate for ELLs of diverse backgrounds and at varying English proficiency levels. 5. 1. c. Demonstrate an understanding of appropriate and valid language and literacy assessments for ELLs of diverse backgrounds and at varying English proficiency levels. 5. 1. d. Demonstrate understanding of the advantages and limitations of assessments, including the array of accommodation s allowed for ELLs of diverse backgrounds and at varying English proficiency levels. 5. 1. e. Distinguish among ELLs’ language differences, giftedness, and special education needs.Course| Indicator(s)| How I learned about this Standard| Evidence that I learned about this standard| TSL 4080| 5. 1| Why Tesol? Chapters 22-26| Power point/ You tube| TSL 4081| | | | | | | | | | | | | | | | Standard 2: Language Proficiency Assessment: Teachers will appropriately uses and interpret a variety of language proficiency assessment instruments to meet district, state, and federal guidelines, and to inform their instruction. Teachers will understand their uses for identification, placement, and demonstration of language growth of ELLs from diverse ackgrounds and at varying English proficiency levels. Teachers will articulate the appropriateness of ELL assessments to stakeholders. Factors influencing the assessment of English Language Learners are very important to understand. Language fact ors and guidelines consist of: * Different linguistic backgrounds- * Varying levels of proficiency in English * Varying levels of proficiency in native language Educational Background Factors: * Varying degrees of formal schooling in native Language Cultural factors can also be a great source that adds complexity of appropriate assessing and (ELL)s student.T To plan the assessment, polls are taken by the general student population, which includes English Language Learners. Test taking is a way to getting a clear and valid interpretation of the students ability. Testing is done for all major purposes. They can be used to evaluate readiness for advancement, or for remediation. It is very important according to the laws that modifications must be made for ESOL students, based on the level and language skills of comprehension. It is very crucial that teachers don’t wait until the â€Å"know enough† to instruct the, in school content. Educational Testing Service, 2009, ETS, the ETS logo) It so happens that in many states, ESOL students who have been in the ESOL program for less than two years might be exempted from taking other testing. It is very important that the ESOL committee and school districts of that state evaluate all testing for ELL learners. (Why TESOL? p. 223-225) Domain 5: Assessment (ESOL Testing and Evaluation) Standard 2: Language Proficiency Assessment Teachers will appropriately use and interpret a variety of language proficiency assessment instruments to meet district, state, and federal guidelines, and to inform their instruction.Teachers will understand their uses for identification, placement, and demonstration of language growth of ELLs from diverse backgrounds and at varying English proficiency levels. Teachers will articulate the appropriateness of ELL assessments to stakeholders. Performance Indicators 5. 2. a. Understand and implement district, state, and federal requirements for identification, reclassification, and exit o f ELLs from language support programs, including requirements of the LULAC Consent Decree. 5. 2. b. Identify and use a variety of assessment procedures for ELLs of diverse backgrounds and varying English proficiency levels. . 2. c. Use multiple sources of information to assess ELLs’ language and literacy skills and communicative competence. Course| Indicator(s)| How I learned about this Standard| Evidence that I learned about this standard| TSL 4080| 5. 2a5. 3b| Why TEOL? Chap 25| Online E-Learning Journel| TSL 4081| | | | | | | | | | | | | | | | Standard 3: Classroom-Based Assessment for ELLS Teachers will identify, develop, and use a variety of standards- and performance-based, formative and summative assessment tools and techniques to inform instruction and assess student learning.Teachers will understand their uses for identification, placement, and demonstration of language growth of ELLs from diverse backgrounds and at varying English proficiency levels. Teachers will a rticulate the appropriateness of ELL assessments to stakeholders Colorin Colorado (2007) states â€Å"Informal assessments (also called authentic or alternative) allow teachers to track the ongoing progress of their students regularly and often. While standardized tests measure students at a particular point in the year, ongoing assessments provide continual snapshots of where students are throughout the school year.By using informal assessments, teachers can target students' specific problem areas, adapt instruction, and intervene earlier rather than later. † Adapted from: Eastern Stream Center on Resources and Training (ESCORT). (2003). Help! They don't speak English. Starter Kit for Primary Teachers. Oneonta, NY: State University College. It is important to identify and develop certain assessments in a classroom. We as teachers can use performance based assessments by evaluating the language proficiency and schooling through oral reports, speeches, demonstrations, written work and personal portfolios.Here some examples of assessment activities that are geared up for ELL students, for their English speaking proficiency. * Reading buddies * Story telling * Role playing * Visual prompts with writing * Oral note taking * Telling a story with picture books * Playing fun games * Brainstorming with buddies These are some of hundreds of ideas for teachers to develop assessments with different techniques and tools. Teachers can track their growth an ability for placement for the student. Domain 5: Assessment (ESOL Testing and Evaluation)Standard 3: Classroom-Based Assessment for ELLs Teachers will identify, develop, and use a variety of standards- and performance-based, formative and summative assessment tools and techniques to inform instruction and assess student learning. Teachers will understand their uses for identification, placement, and demonstration of language growth of ELLs from diverse backgrounds and at varying English proficiency levels. Teacher s will articulate the appropriateness of ELL assessments to stakeholders.Performance Indicators 5. 3. a. Use performance-based assessment tools and tasks that measure ELLs’ progress in English language and literacy development. 5. 3. b. Understand and use criterion-referenced assessments appropriately with ELLs from diverse backgrounds and at varying English proficiency levels. 5. 3. c. Use various tools and techniques to assess content-area learning (e. g. , math, science, social studies) for ELLs at varying levels of English language and literacy development. 5. 3. d.Prepare ELLs to use self- and peer-assessment techniques, when appropriate. 5. 3. e. Assist ELLs in developing necessary test-taking skills. 5. 3. f. Assess ELLs’ language and literacy development in classroom settings using a variety of authentic assessments, e. g. , portfolios, checklists, and rubrics. Course| Indicator(s)| How I learned about this Standard| Evidence that I learned about this standard| TSL 4080| 5. 3a,5. 3c5. 3d| Why TESOL? | http://www. colorincolorado. org/educators/assessment/informal/| TSL 4081| | | | | | | | | | | | | | | |

Teamwork, Collaboration, and Conflict Resolution - 973 Words

Running head: COMMUNICATION Communication University of Phoenix Teamwork, Collaboration, and Conflict Resolution SOC/110 Ken West Feb 17, 2010 Communication The way in which people communicate is as varied as the languages spoken throughout the world. People cannot just exchange a few words, there must be an understanding and acceptance of these variations or there will be a breakdown in the communication process. This is shown in the interactions between men and women, people of different cultures and even when exposed to a new environment. Verbal communication is the form that is most easily recognized. People can hear and see this form of communication without even physically experiencing a part of the conversation. When†¦show more content†¦112). Were someone to act in this way toward a man here in the United States he would probably not enjoy the reaction. This is why when dealing with people from other cultures one needs to be aware of their beliefs and customs and not jump to conclusions immediately based-off their actions. The United States is a wonderful place to experience diverse communication because there are so many cultures living so close together. The ability to immerse ourselves in the cultures that thrive in America is ours to take. Learning from them and growing one’s knowledge of how the world communicates is an essential part of ones evolution in this big world that grows smaller every day. Learning the verbal and nonverbal way that people communicate in one’s environment is the key to one’s success. When one faces the challenges that the opposite sex can present to each other, and learn to communicate effectively with one another one can begin to see the world from a different perspecti ve. This different perspective can oftentimes be a better way of viewing things then the same old way that has always been used. In the same respect gaining an appreciation and understanding of the way other cultures communicate can give one another tool to use when tackling problems. Sometimes good old American ingenuity might not be the answer. Being able to understand another culture may bring in fresh ideas that haveShow MoreRelatedTeamwork, Collaboration, and Conflict Resolution999 Words   |  4 PagesTeamwork, Collaboration, and Conflict Resolution Caroline Errar, Anne Smith, Mary Ap, Starling Loyd MGT/311 02/23/2013 Rocco Natale Teamwork, Collaboration, and Conflict Resolution The text book describes conflict as â€Å"a process that begins when one party perceives another party has or is about to negatively affect something the first party cares about.† There are different views on dealing with conflict. 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