Cultivating Community through Language Learning in a Benedictine Seminary Network
St. Meinrad Seminary and School of Theology, a seminary located in southern Indiana, was founded in 1857 by monks of the Benedictine order of Einsiedeln in Switzerland. The seminary has since been devoted to the education of faith leaders—priests, deacons, and graduate lay students. Due to the growt...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 3 |
| Further subjects: | B
language learning
B Communities B Liminoid B Liminal B ACTFL B Benedictine hospitality |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a St. Meinrad Seminary and School of Theology, a seminary located in southern Indiana, was founded in 1857 by monks of the Benedictine order of Einsiedeln in Switzerland. The seminary has since been devoted to the education of faith leaders—priests, deacons, and graduate lay students. Due to the growth of underserved Latino populations in the Midwest region of the United States, there is a need to prepare future faith leaders to serve Latino congregations. This work provides an exploration into the ways in which language learning collaborations based on Benedictine hospitality can cultivate community. It outlines a Benedictine pedagogy of community that is threefold. First, given the importance of language to communicate with members of Latino communities in the United States, the cultivation of community is understood in terms of the proficiency guidelines of the American Council on the Teaching of Foreign Languages (ACTFL), which defines ‘communities’ as one of its five main goals, which is to prepare students to interact in local and global multilingual language learning collaborations. Second, because Benedictine monasteries were founded on the value of hospitality, these interactions are imbued with Benedictine hospitality. Third, it is argued that Benedictine communities are contexts in which the liminal intertwines with the liminoid, resulting in fertile ground for the creation of what we call liminal/liminoid encounters that have the potential to level asymmetric power relations and lead to meaningful dialogue. The final section shows how this Benedictine pedagogy of community is enacted in one specific Spanish language learning immersion that takes place at a sister Benedictine Monastery abroad, Our Lady of Angels, in Cuernavaca, Mexico. It also provides a small sample of seven students’ responses to two critical questions from a survey questionnaire. Even though this small qualitative sample is not generalizable, it helps illuminate how these interactions may lead to the development of cultural sensitivity, of a sense of community, between students and members of this language learning immersion abroad. Responses indicate that students who participated in this program for at least eight weeks exhibit an interest in continuing to interact and collaborate in multicultural communities as well as a willingness to learn the target language beyond this experience. | ||
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