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Metaphors from Alice in Wonderland illustrate firstly the ridiculous ...

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The eight stages <strong>from</strong> Erik Erikson‟s human life-stage virtues (<strong>in</strong> <strong>the</strong> first column) correspond with<br />

Erikson‟s developmental phases (<strong>in</strong> <strong>the</strong> second column), equivalent developmental phases of rural<br />

<strong>in</strong>stitutions (<strong>in</strong> <strong>the</strong> third column) and AI Pr<strong>in</strong>ciples (<strong>in</strong> <strong>the</strong> fourth column). By parallel<strong>in</strong>g human and<br />

<strong>in</strong>stitutional development, <strong>the</strong> similarities are more noticeable.<br />

The current challenges and approaches that are illum<strong>in</strong>ated <strong>in</strong> <strong>the</strong> developmental stages (<strong>from</strong> <strong>the</strong><br />

<strong>in</strong>ception to <strong>the</strong> maturity phase) of <strong>the</strong> average rural HEI <strong>in</strong>clude consecutive phases which beg<strong>in</strong><br />

where <strong>the</strong> rural HEI‟s basic needs are met by a guardian <strong>in</strong>stitution. Thereafter, <strong>the</strong> rural HEI will<br />

autonomously explore, assist, <strong>in</strong>itiate and succeed <strong>in</strong> basic self-care. The <strong>in</strong>stitution‟s self-centredness<br />

develops <strong>in</strong>to an awareness of its unique role, position and responsibility <strong>in</strong> <strong>the</strong> community and leads<br />

to explor<strong>in</strong>g and establish<strong>in</strong>g <strong>in</strong>teraction. Overprotection by authorities (e.g. <strong>the</strong> guardian or policies)<br />

might support self-isolation and self-doubt. As <strong>the</strong> rural HEI matures, it desires to leave a legacy and<br />

become active and relevant <strong>in</strong> a variety of communities (<strong>from</strong> local to <strong>in</strong>ternational; <strong>from</strong> physical to<br />

cyber; and so on). The well-matured rural HEIs are dist<strong>in</strong>guished by <strong>the</strong>ir <strong>in</strong>tegrity and fulfilment.<br />

Along <strong>the</strong> same l<strong>in</strong>es, I decided – with acknowledgement to Facebook (Figure 2.5) – to <strong>in</strong>dicate my<br />

status (“what‟s on my m<strong>in</strong>d”), my location, my life event and – where possible – a picture <strong>the</strong>reof on<br />

<strong>the</strong> map of <strong>Wonderland</strong> (Figure 2.6). I <strong>in</strong>vited <strong>Alice</strong> to share <strong>in</strong> this endeavour.<br />

Figure 2.4: Facebook status, photo, location and life event.<br />

The first two statuses, HOPE and WILL, were located <strong>in</strong> London <strong>in</strong> 1855. Although this happened <strong>in</strong><br />

<strong>Alice</strong>‟s life more than a century before my birth, I had memories of similar experiences that dealt with<br />

trust<strong>in</strong>g and/or distrust<strong>in</strong>g, as well as accept<strong>in</strong>g autonomy and/or doubt, <strong>in</strong> relat<strong>in</strong>g with o<strong>the</strong>rs<br />

and/or me. I argue that whe<strong>the</strong>r <strong>the</strong>se decisions were based on experience or <strong>in</strong>tuition does not<br />

<strong>in</strong>fluence <strong>the</strong>ir credibility.<br />

The third status was located one step after my own status quo and one step before a new beg<strong>in</strong>n<strong>in</strong>g.<br />

The emotional turmoil of free-fall<strong>in</strong>g through <strong>the</strong> unknown, chang<strong>in</strong>g size and be<strong>in</strong>g beyond <strong>the</strong> po<strong>in</strong>t<br />

of no return – <strong>the</strong> choice between <strong>in</strong>itiative versus guilt – was only bearable, because I believed that<br />

this experience had PURPOSE.<br />

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