The Information Transformation (IT) Learning Process considers the role of the self in learning. Because African American students often have low cultural synchronization with the values and ethos of curriculum and schooling systems, it is critical for African American students to be insulated from the Eurocentric hegemonic beliefs about people of African descent. Information laced with Eurocentric hegemonic values must be transformed to useful and meaningful concepts. African American students equipped with a sense of self (African cultural filters and memory, purpose, and responsibility) are enabled to transform and interpret information, so that schooling experiences can be educative (Obiakor, 1995). African centered rites of passage aids in the development cultural filters and memory necessary to "build" a context in which an African American student can make meaning (Somè, 1994). Consequently, African centered rites of passage complements the goals of education; to transmit from one generation to the next the accumulated wisdom and knowledge of the society, and to prepare the young people for future membership in society and their active participation in its maintenance or development (Nyerere, 1967). Not only encouraging the development of sense of self, "rites" fosters other academic success factors that many scholars have identified as being important such as: parental and community involvement, support and expectations; sense of controlling one's destiny/internal locus of control; fictive kinship; self control and purpose (Austin, 1992; Akoto, 1992; Colbert, 1990; Comer & Poussaint, 1992; Dewey, 1938/1963; Fordham, 1988, 1991; Goggins & Lindbeck, 1986; Kafele, 1991; Kunjufu, 1984, 1985, 1986; Levine & Havighurst, 1992).

Beliefs about learning:

A student must have some sense of continuity and purpose for an experience to be educative. Thus, these aspects of self must be at some stage of development before the educative experience take place (Gowin, 1981). Along with the philosophical arguments for social constructivist education, other researchers have developed many behavioral and learning process models, all of which at least implied a sense of self. We must see knowledge as social construction that reflects the perspectives, values and experiences of the people and cultures that constructed it. Knowledge is not a static artifact, but a dynamic debate among its creators and users. Hence, classrooms should be a forum for discussing knowledge- active "meaning making" (Goggins, 1995). This theory maintains a sense of self is an essential part of that discussion. Education, the process of discovery and appraisal of one's talents, character, relationship to the cosmos, and purpose, is the basis for sense of self. Self consciousness becomes the criterion for determining (1) intelligence, the means by which one strategize to execute purpose and (2) self-control, the ability to follow one's strategy (Dewey, 1938/1963). Sense of self provides the basis by which one critically examine the world and interprets information. However, the construction of self is not totally internal and independent of external influences. A culture must transmit the basic necessities for developing self. The foundations of the educative process lies within a cultural context. This theory affirms that the purpose of rites of passage is to provide rituals and ceremonies that reflect the heritage and philosophies (collective wisdom) of a culture/society, in order to transmit the basic tenets for positive self development. Somè (1994 p. 68) describes it as "....gaining access to the memory of my life purpose." This strongly implies that there must be high cultural synchronization between the heritage of self and the cultural base of the rites of passage, or the meanings will be distorted (Hill, 1992; Perkins, 1986; Warfield-Coppock, 1992, 1994). For example, the Bar Mitzvah has little significance in a Hindu tradition. Accepting responsibility, developing and fulfilling purpose, and understanding one's place in a society may be common themes among various cultures, however the philosophies and ethos that frame such themes are often different. This is also true for education (Erchak, 1990; Hamil, 1990).

Given the rites of passage process, the formal educational system is the preparation stage that "prepares" members for the maintenance and development of the society in the United States. As with other aspects of rites of passage, education must be relative to the student (Biko, 1978; Boykin, 1986; Dewey, 1938/1963; Du Bois, 1903/1965; Freire, 1970; Hale-Benson, 1986; Kunjufu, 1984; Shujaa, 1994; Woodson, 1933/1990). A student must be able to interpret and transform the information presented in order to make a schooling experience educative (Akoto, 1992; Biko, 1978; Butchart, 1994; Dewey, 1938/1968; Frankl, 1962; Freire, 1970; Gowin, 1981; Grams, 1965; Hale-Benson, 1986; Karenga, 1995; Nyerere, 1967; Shade, 1989; Somè, 1994; Warfield-Coppock, 1992; Wilson, 1993). Two basic assumptions of the rites of passage process are: 1) Every person has a build in capacity to succeed and 2) Every person is born with a driving intent to express this capacity (Goggins, 1996). Thus, educators must see each person as potentially uniquely gifted.

It is through the self that one creates meaning and determines actions. Consider Shade's (1989) Information Processing Model:

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The input and organization/conceptual/discrimination stages are functions of self (Akbar, 1985; Asante, 1987; Boykin, 1986; Dewey, 1938/1963; Erchak, 1992; Freire, 1970; Grams, 1965; Hamil, 1990; Karenga, 1995; Nyerere, 1967; Roger, 1951; Somè, 1994; Wilson, 1987). Each cycle through this model will modify the filter and memory, which will influence conceptualization and cognitive performance; and thus the self (Dewey, 1938/1963). If a filter and memory is not transmitted by culture, then the values and ethos of the experiences and information will construct them (Afrik, 1993; Ani, 1994; Grams, 1965; Wilson, 1993; Woodson, 1933/1990). This poses little problems when there is high cultural synchronization between the values and ethos of the information and the heritage of the self being developed (Boykin, 1986; Irvine, 1991). However, in the case for African American students this is typically not true. The tenets for developing positive African sense of self are not present in mainstream schooling in the United States (Boykin, 1986; Du Bois, 1903/1965; Durgans, 1992; Hale-Benson, 1986; Woodson, 1933/1990). The values, rituals and ceremonies which comprise the African centered rites of passage process provide the necessary tools to construct cultural context.

Education is both a personal and social process. Personal because education is the process which one prepares his or herself to fulfill their purpose. Social because everything that community needs is potentially in the children. Therefore, it is in the best interest of the community to prepare individuals for their purpose.

Definition of learning:

A process by which one transforms knowledge into wisdom. To take new information and change it into useful information.

Principles of the Information Transformation Learning Process:

Frame of reference/World view- The philosophical conceptual framework for seeing reality and understanding order. This includes an individual's concept of the relationships between self, nature and society.

Heritage refers to the set of techniques, strategies and traditions (collective wisdom) developed to solve problems of existence, which are based upon the contributions of ancestors, elders and those in the current generation. Heritage, as it is defined here, is not a static heir loom simply passed from one generation to the next, but dynamic interaction of antiquity and the present. This definition also implies the collective and specific nature of heritage. There is a common heritage shared by a group of people. However, there are specific traits more prevalent within certain sub-groups, such as a family.

Conditions are the existing circumstances, which may have been 1) beyond the control of the individual; 2) created or influenced by individual; or 3) a combination of 1 and 2.

Situation is one's status in regard to conditions. However consider the following: Status is contingent upon one's evaluation of the circumstances. Evaluation is a function of the self (Rogers, 1956). Thus, situation is defined as the manifestation of the self through the application of values and ethos on a particular set of conditions.

Environment is the natural, social and cultural situations that affect development of self, the median though which all new information will be transmitted.

In terms of education, there are a number of conditions over which a student would have little to no control. Most obvious are the historical information and absolute facts such as: there are 50 states in the United States of America and the value statement 2+2=4, respectively. The history of the Eurocentric racist hegemony prevalent in the American schooling system and the corresponding affects on curriculum, teachers expectations, and funding practices are other conditions students would have little to no control over. Another example would be the parents socioeconomic status and the related ramifications. However, not all conditions are beyond the control of the student. Each student contributes something to the set of circumstances with which every other student must contend, even if it is just the student/teacher ratio.

Whatever the influences that affect the conditions, student must evaluate them; thus creating situation. Shade's (1989) Information Process Model is an excellent illustration of the evaluation process. The situations become apart of the student's environment, which affects the development of self. As a sense of self develops, it will influence/modify frame of reference and contribute to heritage. This process transforms schooling into education only if: 1) the connection to heritage have been made; and 2) development of the world view has been influenced by heritage. If not, the values inherent in the conditions will be transmitted unchecked, unexamined into the environment. Thus, creating an environment that "may" not encourage connections and contributions to heritage. Therefore, hindering access to cultural wisdom necessary for the development of healthy frames of reference and a sense of self. An educative experience requires a connection between the student, cultural heritage, and community (Dewey, 1938/1963). Unfortunately this has not typically happen in the American schooling system for African American students.

Provision for Individual Differences:

IT learning process assumes each student has unique talents and experiences which must be considered in the educative experience. Subsequently, learning environments must be structured so that each student has the flexibility to explore their talents. Depending upon the level of education (K-post secondary), these structures will take various forms and freedom. For example at the elementary level, classrooms may be organized into subject stations, where students can explore various interest. In high school, students would be allowed to select courses of interest. At the post secondary level student would not only choose courses (major), but how to fulfill the assignments.

Technology Integration:

Technology such as computers and modems can be used to expand the students' access to information via the internet or distant learning sites. Generally, technology, be it ergonomic chairs or digital chalk boards and/or new advances in the use of colors, must be used to enhance the educative experience

Evaluation Component:

Given the IT learning process theory little will need to change in the means of testing. However, how these test are interpreted would significantly change. The measurement of academic success should use the same cultural influences that shape the student's filters, memory and expectations (Erchak, 1992; Freire, 1970; Hamil, 1990; Karenga, 1995; Nyerere, 1967; Somè, 1994; Wilson, 1987). In other words, the African American community, even more specifically, families should develop standards by which to determine academic success. These standards should foster the development and maintenance of the African American family, community, and heritage. Theses standards should be taught as essential criteria for the development and recognition within family and community - African Centered Rites of Passage. Again, the basic assumption of the IT theory is that all students are potentially gifted, uniquely talented for "something." So, in addition to the "regular" academic testing, there is a need to use self consciousness test (i.e. Cross, Parham, & Helms, 1991; Durgans, 1992; Schmidt). Therefore, testing ultimately will be used to help identify talent and self consciousness.

Professional Development:

Staff will need to be trained in rites of passage principles and social constructive approaches to education. The administration must encourage action research, by providing educators with the necessary resources (money, time, and opportunity). Ultimately major change will come with new hires. New hires who have demonstrated knowledge, application and dedication to social constructive philosophies. Also, through the implementation of Transformative Leadership Curriculum action plan (Henderson & Hawthorne, 1995).

Topical Application:

The Academic STARS (Students Achieving and Reaching Success) at Kent State University is a program for new freshman designed to:

· recruit, retain and graduate African American students

· help African American students make the transition from high school to the university

· provide each student with the necessary academic and life skills such as self discipline and determination for a successful undergraduate experience.

Any African American freshman who attended an Ohio high school, and is admitted to Kent State University is eligible to participate in Academic STARS. A holistic approach to learning rooted in the African American experience is the basic philosophy of Academic STARS. From 1990 to 1994 the methods used were derived from various theories and strategies associated with the learning styles, self-esteem, community education, community building and culture. However, in 1995 the new class of Academic STARS went through African centered rites of passage . Though much of the material was the same, it was present within the rites of passage context.

Students were initiated into the university through an African centered rite of passage. The African American faculty and staff serves as mentors and elders. Thus, creating the "village" necessary for rites. Also, there is a rite of passage called the Karamu Ya Wahitimu for all African American students (undergraduate and graduate) who receive a degree.

In an interview with Michelle and Shana, the Director and Assistant Director of the Office of Cultural Diversity; respectively, both stated that there is something "unique" about this group. Consistent with themes that emerge in the narratives of Mike and Dana, Michelle and Shana discussed developing community (fictive kinship), historical continuity, respect for self and others (peers and elders), development of purpose, increased confidence and maturity, parental involvement, and understanding one's responsibilities to the African American community.

Shana asserted "It was like they went into a cocoon and emerge a different group of people; they're not the same group of kids we started out with... This group of students is not like any other that we've had"

Michelle added, "Its easy to tell which students are apart of the STARS program when they are among other freshman groups...."

When asked about the University's involvement with African centered rites of passage,

Michelle explained, "The university provided funds and place; that's it! Rites is too serious and sacred to be played with. We referred to the experts in the community who were familiar with and certified in African centered rites of passage."

Michelle reiterates the need for culturally specific rites in order to develop "true" self. Though it is too early to draw "sound" conclusions about effects/affects of an African centered rites of passage process on the academic performance of the new STARS, there is anecdotal evidence to suggest that "rites" has made a positive difference.