Studying traditional indigenous knowledge transfer led me to an interesting text focusing on indigenous spirituality.  The Sacred Tree (Lane, Bopp, Bopp & Brown, 2012) introduces indigenous ways of knowing (learning) and introduces the four dimensions of ‘true learning’, “these four aspects of every person’s nature are reflected in the four cardinal points of the medicine wheel [mental, physical, spiritual, and emotional]” (p. 29), which relates to Illeris’ (2004) three dimensions of learning – cognitive, emotional and social (Findsen & Formosa, 2011, p. 22).  In both cases learning is an holistic experience, not just one based upon the cognitive action of knowledge acquisition.

In later life, when adults are no longer required to focus on education for vocational/workplace training, we see a shift in philosophical orientations in learning.  Elsey (1986) illustrates the focus shifting to four philosophical orientations (models):  recreational-leisure, work-training, liberal-progressive, and radical (Findsen & Formosa, 2011, pp. 26-27).  Learning becomes a means of increasing social interaction, and orientations involving the social focus seem to be the ideal formats for capturing Illeris’ three dimensions of learning (2004, in Findsen & Formosa, 2011, p. 22).  Holistically, the social aspect then reflects the indigenous model (Lane et al, 2012, p. 29), by embracing the physical and spiritual aspects of learning, fitting the premise of the recreational-leisure model (Findsen & Formosa, 2011, p.26).  Is there a value in integrating the indigenous models of learning in with the philosophical models, for a more holistic approach to facilitating lifelong learning?