The Factory Education System used in the American Culture refers to education that focused on training industrial workers. During and after the industrial revolution, there was an increased desire for the production of industrial workers. There was increased demand for people who could read, write, and make critical industrial settings decisions. The Factory Education System emerged to teach learners industry-relevant skills, which would enable them to get employment. Consequently, children started being placed in classrooms based on their ages rather than their technological desires of abilities.
The model limited children's abilities by placing all of them in similar educational needs. The Factory Education System's purpose was to convert the fairly educated laborers and children into factory employees. In working at assembly plants and other factories, one had to repeat assignments, perform simple arithmetic, read, and write. In essence, the education system did not focus on inducing learners' creativity but rather preparing them for industrial tasks. The system also focused on creating a compliant population, able to execute the provided commands within the industrial settings.
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The main difference between classroom and discipleship systems of education is the nature of what is taught and the mechanisms through which teachings are made. In the discipleship type of education, educators focus on making their learners understand by following their actions. In essence, in the discipleship type of education, the educators make the learners followers by copying and conforming to their educators' ways (A Theology of learning). On the contrary, in the classroom type of education, teachers focus on making the learners understand the content. In essence, teachers expect learners to understand whatever is taught without necessarily copying the teachers' actions. Learners must understand what they are told to do rather than what they see their educators doing. Contrary to discipleship, where educators' actions have a significant role in learner's understanding and outcomes, the classroom system focuses on grasping the taught content and testing for the levels of understanding.
Another difference between classroom-based education and discipleship is that teachers aim to broaden one's mind, while discipleship aims to win the heart. Classroom education is focused on making learners experts in their fields, while discipleship focuses on the learners' hearts, by embracing actions that make them follow the right ways. In essence, classroom education is projected by teachers with great expertise, content, and ideas to teach learners. Contrarily, discipleship type of education focuses on using spiritual transformations to change one's knowledge base (A Theology of learning). Discipleship education is also focused on the learners' actions and attitudes to make them acquainted with the study issue. In the end, discipleship learners are more attached to what they learned in emotional dimensions than in understanding. On the contrary, learners from classroom backgrounds have widespread expertise in the areas that they are taught. In terms of evaluating what is learned, classroom education focuses on tests as a measure of knowledge (A Theology of learning). Contrarily, the discipleship type of education focuses on measuring emotional attachment or faith towards an issue. For instance, Jesus used various tested his disciples' faith to understand if they had learned from him. One such incidence was requesting his disciple, Peter, to walk on water, just like he had done. In this case, the disciples were supposed to observe Jesus' actions, then take faith and follow suit.
The third generation principle was an exception made regarding immigration and assimilation of White ethnic groups. According to Marcus Hansen, the principle holds that any immigrants' grandchildren have higher awareness and interest of the ethnic groups (Neenah Historical Society, 2021). In essence, he argued that what immigrants' grandchildren would want to remember, more, what their children aim at forgetting. In essence, the principle holds that the third generation is also more interested in ethnic issues than the initial immigrants. The rule also states that the second-generation migrants show high eagerness to assimilate to their host country's cultural norms. On the contrary, the third generation migrants show high resentment to their host countries' interests, but instead focus on their grandparents' cultural and ethnic norms. The third generation also starts showing their widespread difference between the mainstream culture and that of their grandparents. Even after being raised by fully assimilated parents, the third generation feels the desire for attachment with their grandparents' cultural norms. However, the principle has received widespread criticism in the recent years with arguments that the third generation only shows signs of attachment but not full association with their grandparents' ethnicity (Neenah Historical Society, 2021). Essentially, the principle implies that ethnicity goes through phases within the first three generations. The first generation, the immigrants, preserve their culture depending on the resentment from the host communities. The immigrants' children accept the mainstream culture, thus weakening their ethnicity. Contrarily, the immigrants' grandchildren return to the ethnic ways of their grandparents.
In the theological context, the third generation principle can be understood in the family context. In this case, the principle states that the first generation trains its children to genuinely fear and respect God (A Theology of learning). The second generation learns God's fear from the first generation and takes the responsibility of training the third generation. The third generation gains influence from both the parents and grandparents.
The Christian and American cultural concepts of youth and adolescence differ significantly. According to the biblical context, the youth begins at 25 and ends at 30, and during this period, the youths focus on reproduction or marriage (Stokes, 2021). In essence, the youths are focused on marriage and preparation for adulthood. During this period, the youths are expected to start subsistence work. Spiritually, the youths are also expected to depict parenting and high competencies in anticipation of social responsibility (Stokes, 2021). On the contrary, in the cultural context, adolescence's concept emerges, whereby it is attributed to industrialization, the world wars, the Great Depression, and the baby boomers age. Psychologists like Erik Erikson developed various adolescence theories, from which this stage was seen as a crucial developmental stage and connection between childhood and adulthood. Adolescence in the American context is associated with sex, crime, religion, and physiology and is viewed as a self-realization period (Stokes, 2021). The cultural context is also different from the biblical context in that adolescents in the American context have the general perception that marriage is difficult and that they should first pursue a career before thinking of marriage and children. However, in the biblical context, youths are supposed to form maternal relationships, like marriages, before entering careers.
Assimilation into a normative culture could be highly difficult for groups. After being born into a different original culture, one assumes the cultural norms of the society. However, migration into another culture makes it difficult for them to continue upholding their cultural norms. The new cultural norms could have high demands, making it difficult for people to get assimilated. People from different cultural backgrounds have different associations, tolerance, or beliefs. This makes it difficult for new immigrants to get assimilated into a community. For full assimilation to occur, one has to fully transform and adapt to the new culture's cultural norms. Such demands could be difficult to meet due to the already existing norms. For instance, religion could make it difficult for one to assimilate into a community. In a community where all people are Muslims, a Christian immigrant could find it difficult to assimilate.
References
CBS 350. A Theology of learning.
Neenah Historical Society (2021). Marcus Lee Hansen. http://www.neenahhistoricalsociety.com/marcus-lee-hansen
Stokes, H.B. (2021). CBS 350 Lifespan development and discipleship. https://youtu.be/AkIDR_Lq-60?list=PLUMgzCvOxwv-3hsmwBzijjf47ZMDpxkOv
