EXPLAINING EDUCATIONAL INFLUENCES IN LEARNING FROM AN EDUCATIONAL
PERSPECTIVE
Jack Whitehead's notes for the Monday evening
conversation of the 9nd October 2006
What I want to do in these notes is to share my present thinking about the significance of including life-affirming energy, values, logics and experiencing within explanations of educational influences in learning. I am thinking of explanations of educational influence in one's own learning, in the learning of others and in the learning of social formations. I also want to demonstrate how such energy, values, logics and experiencing can be represented in multi-media narratives of such explanations in my post-doctoral enquiries in a way that might be helpful in your own enquiries.
In my experience of
supporting doctoral research programmes and preparing theses for submission I
think everyone I have worked with has understood the importance of clarity in
communication in a thesis. I am thinking particularly of clarity for a reader,
in communicating the nature of the originality of mind and critical judgment
and the extent and merit of the work. I am thinking about how to represent
embodied values in living standards of judgement and how to communicate the
logics of inclusionality.
I have found that
the ideas I bring into educational conversations in supervision sessions have
changed with the growth in cognitive range and concern in my educational
knowledge and living educational theories. What I want to do below is to share
these understandings and what I am seeing as their potential influence for your
theses. I shall also bring into this work, ideas from the work of Fyodor
Vasilyuk because I think that his ideas on energy, values, motives and
experiencing from his psychology of experiencing could be useful to you in
constructing your own explanations in your own enquiry.
The major
extension and transformation over the last four years has been in my
understandings of Alan Rayner's expressions of inclusionality and how this has
contributed to my own professional values. I shall begin with a video-clip
that, for me, shows inclusionality in action. I could begin by saying that for
me inclusionality is a relationally dynamic awareness of space and boundaries
that is connective, reflexive and co-creative. However, starting with these
words might give the impression that my meanings could be contained solely in
the relationship between these words. I want to stress that the meaning is in a
relationship between living experience and the expression of living meanings
with words.
I know that the
communication of my meanings is likely to be problematic because I am saying
that my words on their own do not carry my meanings. In much academic writing
and conversation it is assumed that words on their own can carry the intended
meanings. My meanings require ostensive definition, as well as lexical
definition, in the sense that I will be pointing to visual data from practice
to communicate the meanings flowing through the words.
Here is a
video-clip together with my comments to communicate my meaning of
inclusionality as a relationally dynamic flow of space and boundaries that is
connective, reflexive and co-creative:
http://www.jackwhitehead.com/bera06/nhcjmhbera.mov
The video-clip
and the still photograph of Christine Jones and Marie Huxtable, taken from a
moment in their presentation at 2006 conference of the British Educational
Research Association. I think you will get a better experience of what I am
meaning by this if you speed up the movement on the video-clip by moving the
cursor backwards and forwards at the bottom of the clip. As the video shows the
movement of participants in the session, and their participation through their
own receptively responsive contributions, this is what I am meaning by
inclusionality. This meaning is
being expressed through the living relationships in the space shown on the
video-clip. In seeking to communicate my understanding of inclusionality I am
connecting the meanings of my words to the expression of the meanings I
experienced as I video-taped the session and as I experience in viewing the
video-clip.
Having starting with a visual record of
educational practices of inclusionality I now want to make explicit some
assumptions I am aware of in my understandings of life-affirming energy,
values, logics and experiencing in explanations of educational influences in
learning. With each meaning I shall begin with experience and some visual-data
in which the meaning is being expressed. My intention is to communicate my
meanings through a relationship between the experience, and the words I use to
communicate the meanings in the experience.
Life-affirming Energy
My experience is confirmed in the response of another viewer
who commented:
"..the charisma that is in the blonde woman is coming from the
collective, and she is exceptional because she is able to 'open up' and allow
the field flow to come in through her and loop back through us, the audience."
So,
as I move the cursor backwards and forwards along the video-clip I experience
the 'field flow' of energy through its embodied expression shown on the clip
and affirm my experience of this flow of energy as life-affirming. In communicating my meaning of
life-affirming energy I want to emphasise the importance of beginning with the
experience of this flow of energy. Your responses to the video-clip and to the
association of my responses to what I am seeing, to the expression of a
life-affirming energy, will help me to understand if I have communicated my
meanings.
A second example is video-data that shows a flow of life-affirming energy being expressed by Eden Charles through his eulogy at his Grandmother's funeral in a church in Peckham, London. Eden is working on a doctoral enquiry that is informed by an African Cosmology and Ubuntu way of being. He is describing the vital life force in his Grandmother's dancing.
http://www.jackwhitehead.com/edeneudance.mov
As a viewer of this video-clip my question is whether you too experience the expression of life-affirming energy and if you do I am interested in what you think are the triggers that evoke this recognition?
My third example is from own practice in a workshop in South Africa where I am expressing my own affirming energy through my valuing of Ubuntu and advocating the integration of insights from Ubuntu in explanations of learning. You may find these ideas stimulating as you work on producing accounts of your own form of life and meaning.
http://www.jackwhitehead.com/jwubuntucd.mov
Writing in the 1980s the Russian psychologist Fyodor Vasilyuk points out that the generation of energy deserves to be seen as having great theoretical significance yet it scarcely figures at all in descriptions of experiencing processes. I believe such omissions severely limit the explanatory power of such theoretical perspectives. He believes that conceptions involving energy have been very poorly worked out from a methodological standpoint.
"Equally problematic are the conceptual links between energy and motivation, energy and meaning, energy and value, although it is obvious that in fact there are certain links: we know how 'energetically' a person can act when positively motivated, we know that the meaningfuness of a project lends additional strength to the people engaged in it, but we have very little idea of how to link up into one whole the physiological theory of activation, the psychology of motivation, and the ideas of energy which have been elaborated mainly in the field of physics. (p. 64)
Here is how I
think we can establish relationships between energy and value of the kind that
Vasilyuk finds problematic. It is the offering of an explanation that
communicates your energy, values, logics and experiencing that could
distinguish what counts as educational in your influences in learning.
Values
The examples used so far all involve contexts in which a flow of life-affirming energy and the expression of the values are both affirmed. However, such energy also can find expression to contexts of conflict in relation to values of respect, openness, justice, freedom and inclusionality. Here is an example of a context in which values are experienced as being denied and of a response that can express an affirming of values with a flow of life-affirming energy.
This still image is taken from the video-clip below the image. The video shows me expressing my embodied values of academic freedom, justice and responsibility in a re-enactment of a meeting in 1991 with a Senate Working Party on a Matter of Academic Freedom. The Working Party was established to consider evidence concerning possible breaches in my Academic Freedom. The draft working party concluded that my academic freedom had not been breached.
http://www.jackwhitehead.com/ajwacfr.mov
The Working Party analysed issues surrounding a letter I had received from the Secretary and Registrar claiming that my activities and writings were a challenge to the present and proper organisation of the University and not consistent with the duties the University wished me to pursue in teaching or research. Following my response to this draft, at a meeting of the Working Party, the report for Senate was amended to acknowledge that while my academic freedom had not been breached this was because of my persistence in the face of pressure while a less determined individual might well have been discouraged and therefore constrained. The video-clip shows my re-enactment of my response to the working party. It comes at the end of my meeting with the Working Party, when feeling utterly defeated and dejected at the lack of recognition in the report on the pressure I had been subjected to, in relation to my Academic Freedom, I moved to leave the room. Then, as I was leaving I felt a surge of life-affirming energy, not uncontrolled rage, certainly anger at injustice, but disciplined and controlled. Here is the video-clip of my re-enactment that focuses at the end of the clip on the value of the responsibility of scholars to protect academic freedom. I stress that while this is a re-enactment, the video-clip continues to resonate with the emotions and responses I remember vividly from the experience.
As I watch the video-clip I am reliving the expression of my life-affirming energy and values of academic freedom, justice and responsibility. The meanings of these embodied values are being clarified in the course of their expression in action. I believe that as you experience and see the expression of the meanings of my embodied values, you will agree that the values possess emotionality. I believe that you may need to interrogate your personal experiences of engagement with power relations and contexts that threaten your values and understandings, as you are reading my text and viewing the video-clip, to connect with the emotion and values I am referring to.
In claiming that the values I
am expressing through this video-data can be understood as acknowledged
motives, and as both meaning-formative and operative motives in action, I am
following Vasilyuk's insights into the nature of values:
So values do not, on the one
hand possess stimulating power, and therefore cannot be held to be motives, but
on the other hand, they have to be recognised as motives since they do possess
emotionality. The explanation is that the activity theory distinguishes
different kinds of motives. It is possible to suppose that in the course of
personality development values undergo a definite evolution, changing not only
in content but in motivational status as well, in the place they occupy and the
role they play in the structure of life-activity. In the earliest stages values
exist only in the form of the emotional consequences when behaviour has
offended against them, or conversely, has asserted them (first stirrings of
guilt or of pride). The values take on the form of 'acknowledged' motives, then
that of meaning-formative motives, and finally that of motives both
meaning-formative and operative in reality. At each stage the value is enriched with a new motivational
quality, without losing those previously present.
(p.119)
I now want to explore the significance of logic
in explanations of educational influence in learning.
Logics
The main reason I
focus on the significance of logic is because of my understanding, drawn from Marcuse's insights, that a logic is a mode of
thought that reason takes in comprehending the real as rational (Marcuse, 1964,
p. 105).
As I am speaking
in the above clip, I am using three logics in the sense of three modes of
thought. I am using propositional, dialectical and inclusional logics.
The propositional
logic of 'if this-then' that reasoning, can be appreciated in the statement:
If you permit
that report to go to Senate in that form you are denying the fundamental
responsibilities of being an Academic.
The nucleus of
living contradiction in dialectical logic can be experienced in my pausing at
the door feeling totally defeated and then in the surge of the values-energized
response that includes my propositional if-then logic.
If you allow
that report to be made public you are denying some of the fundamental values of
what it means to be a scholar and academic. If you don't recognize the pressure
to which I've been subjected to in this institution since I came here in
relation to my research you are opening the doors to other abuses in relation
to this institution.
The
relationally-dynamic awareness and 'responsiveness to context' of inclusional
logic can be appreciated through the contextual understanding that my mode of
thought is influenced by the dynamic context of a draft report from the Senate Working Party on Academic
Freedom. The relational dynamic of the movement of my thought is in response to
violations I am experiencing in a lack of recognition of constraining
pressures. It is in response to my passionate commitment to the living
expression of values of academic freedom, justice and responsibility.
When I present
below an explanation for my educational influence in learning I shall be using
my embodied values and their clarification in the course of their emergence in
what I am doing, as living standards of judgment. I shall also explain my use
of three epistemologies that are directly connected to the three logics above,
each with its distinguishable units of appraisal and standards of judgment.
When
I present my explanations of educational influence the first epistemology is
grounded in the propositional logic of Aristotle. The Law of Contradiction
claims that two mutually exclusive statements cannot both be true
simultaneously. The Law of Excluded Middle claims that everything is either A
or Not-A. The Law of Bivalence claims that for any proposition P, P is either
true or false. This logic characterises the propositional theories that
dominate what counts as legitimate knowledge in the Academy. All my academic
life however, I have acknowledged in my publications the use I have made of
insights that I value from the grand narratives of propositional theory. I
continue to draw valued insights from such propositional theories.
The
second epistemology is grounded in dialectical logic as set out by Ilyenkov
(1977). Contradiction is the nucleus of dialectics and change is explained in
terms of the Law of the Unity and Conflict of Opposites, the Law of the
Negation of the Negation and the Law of the Passage of Quantitative Change into
Qualitative Change. In asking, researching and answering questions of the kind,
'How do I improve my practice?' I could see and feel myself, with the help of
video-tapes of my practice, existing as a living contradiction as I held
together my values together with their negation in my practice. I have
explicated my dialectical epistemology in a creation of a discipline of
educational enquiry in my doctoral thesis (Whitehead, 1999). Eames' (1995)
thesis includes conversations in which he is showing the growth of his
understanding of dialectics within our conversations in which I am focusing on
Ilyenkov's meanings of dialectical logic.
The
third epistemology is grounded in the living logics of inclusionality (Rayner
2006). I understand inclusionality as a relationally dynamic awareness of space
and boundaries that is connective, reflexive and co-creative. Naidoo (2005) has
developed the inclusional and responsive standard of judgment of passion for
compassion in the development of her emergent living theory of inclusional and
responsive practice. It was in my listening and watching of Alan Rayner's
demonstration of the meaning of inclusionality that I felt a transformation in
my mode of thought. I comprehended Rayner's meanings of a relationally dynamic
awareness of space and boundaries.
I
believe that the clarity, I emphasized at the beginning of these notes, is
showing itself here in my own awareness of the three epistemologies. I think
you will need to demonstrate a similar clarity in the expression of your own
epistemologies in your thesis.
Here
is a video-clip of Rayner's demonstration:
http://www.jackwhitehead.com/rayner1sor.mov
In
the explanation of educational influence below, I shall explore the possibility
that inclusionality can be understood with the help of multi-media explanations
of educational influences in learning. I believe that the visual narratives are
needed to show the living logics of inclusionality in educational relationships
that are formed in interconnecting and branching channels and boundaries of communication
in space.
There
is a history of some 2,500 years of debate between formal logicians and
dialecticians about the validity of their logics. Formal logicians reject
dialectical logic on the grounds that it is based on nothing better than a
loose and woolly way of speaking and entirely useless in theory. Popper (1963,
p.317) has given a very clear demonstration of how the laws of propositional
logic exclude dialectical logic as a valid form of reasoning. However,
dialecticians such as Marcuse (1964) claim that propositional theories mask the
dialectical nature of reality and offer persuasive arguments to show the
limitations of propositional theories for comprehending the nature of reality.
In the explanation below, of my educational influences in learning, I use both
logics within the flow of my logic of inclusionality. I shall show how I use
insights provided by theories that are formed with each of these
epistemologies, in explanations of my educational influence in my own learning,
in the learning of others and in the learning of social formations. I do want
to stress however, that my understandings of these logics evolved through time
and reflection and that this evolution is part of the growth of my educational
knowledge and a part of my explanation of my educational influence in my own
learning.
Having
explained how I am using the words, life-affirming energy, values and logics I
now want to focus on meanings of experience and the idea of experiencing.
Without experience we would not be aware of what we are doing or why we are
doing it. As with the flow of life-affirming energy I do not know the answer to
the question, 'Where does experiencing come from?' I know that I feel a flow of
life-affirming energy and that I experience this flow. Insights from the
following meanings of experiencing, from the work of Vasilyuk, especially
creative experiencing, are integrated below in my explanations of educational
influence in learning. I imagine that you have had life changing experiences of
crises and I am wondering if Vasilyuk's idea of creative experiencing might be
helpful in your explanations of your learning.
Experiencing
In using insights from Vasilyuk's ideas of experiencing I want to be clear that I am using these insights in the development of a distinctly educational perspective and form of educational theorising. Vasilyuk's psychology of experiencing, draws on activity theory, and is comprehensible as a contribution to the conceptual frameworks and methods of validation of psychology. In using Vasilyuk's ideas I want to acknowledge their source while being clear that I am using them in generating educational theories, rather than to develop or evaluate a psychological theory of experiencing. It may be, as in the case of my earlier use of Piaget's cognition stage theory that, in the growth of my educational knowledge, I need to search for more appropriate psychological and others forms of theory.
There comes now a long section on Vasilyuk's ideas. I hope that you experience the power of Vasilyuk's ideas to influence your understandings as they have mine in my educational development.
Vasilyuk proposed his idea of experiencing to overcome what he saw as a lack in activity theory. This lack was that activity theory could not provide an appropriate category for the creation of meaning, for generating meaning or constructing it. He acknowledged that a person can realise very deeply and exactly what has taken place in his life, what that event means for him, i.e., become conscious of what a psychologist calls the 'personal meaning' of the event, which the person actually, in the given situation, may well feel to be loss of meaning, nonsense. The real problem facing him, its crisis point, lies not in recognising the meaning of the situation, nor in elucidating a hidden but existent meaning, but in creating a meaning, in generating meaning or constructing it. (pp. 26-27)
In advancing the claim of experiencing to overcome this lack of an appropriate category in activity theory to explain meaning creation, Vasilyuk is most careful to distinguish the formation of meaning from generating meaning. Writing in the 1980s he says that meaning formation in its current usage in activity-theory usage, is frequently employed to refer to the process whereby any personal meaning comes into being (and not to the formation of meaningfulness), i.e., without reference to special meaning-forming motives. But even this is not the main point: formation of meaning is here considered as a function of motive, but when we speak of 'generating meaning' what we have in mind is a special activity on the part of the individual. (Vasilyuk, 1991, p.27)
For Vasilyuk the specifics of this activity are determined by the peculiarities of the situations which put the individual under the necessity of experiencing. He refers to these as critical situations and defines them as situations of impossibility. Impossibility of what, he asks. His answer is, the impossibility of living, of realising the internal necessities of life.
He defines the struggle against that impossibility, the struggle to realise internal necessities as experiencing. For Vasilyuk experiencing is the repair of a 'disruption' of life, a work of restoration and his theory of experiencing studies the way in which an individual falls and rises again to continue the journey.
I understand that Vasilyuk generates his psychology of experiencing from the ground of critical situations of impossibility. In my educational perspective I am aware of experiencing that includes a flow of life affirming energy and feel no need to generate my concept of experiencing from critical situations of impossibility. What I like and use from Vasilyuk's ideas are the distinctions he draws between hedonistic, realistic, valuing and creative experiencing. I shall draw on these in the explanation of my educational influence in learning.
In hedonistic
experiencing the individual ignores reality. He or she distorts and denies it
in creating an illusion of a need being actually satisfied. In hedonistic
experiencing there is a tendency for the damaged content of life remaining
intact.
In
realistic experiencing the individual eventually accepts reality as it is. The dynamics and the content of the
individual's needs accommodate themselves to real conditions. Drawing on his
idea of the impossible situation, Vasilyuk says that the former life content,
now impossible, is cast aside by realistic experiencing. The individual has a
past but has no history.
In
value experiencing the individual recognises the reality which contradicts or
threatens their values. However, unlike in realistic experiencing they do not
accept it. They reject the claims of immediate reality to define directly and
unconditionally the inner content of life. For Vasilyuk, value experiencing transforms
reality, ideally.
Creative
experiencing generates (creates) a new life reality. Vasilyuk says that it is
this sensory-practical, bodily aspect which distinguishes creative from value
experiencing; creative experiencing is distinguished from realistic
experiencing by its value aspect.
Vasilyuk
works with the idea of crisis. He sees a crisis as a turning point in the
individual's life road. The life road itself, so far as it is completed and
seen in retrospect, is, for Vasilyuk the history of the individual's life, and
so far as it is as yet uncompleted and seen in phenomenological prospect, it is
the intent of life. He sees value providing inner unity and conceptual
integrity. I like the way he understands a vocation. He says that intent as related to value is perceived, or
rather felt, as vocation, and as related to the temporal and spatial conditions
of existence, as the life-work. For Vasilyuk our work of life is translated
into material terms as our actual projects, plans, tasks, goals and achievement
through which we give embodiment to our life's intent. When certain events make
the realisation of the life intent subjectively impossible, he believes that a
crisis situation occurs. (pp. 138-9)
I
also like Vasilyuk's insights into the responses we can make to experiencing a
crisis. He distinguishes three sub-types of creative experiencing as responses
to two forms of outcome to experiencing a crisis. The first form is the
restoration of the life disrupted by the crisis, its rebirth. The second is its
transformation into a life essentially different. But in either case, says
Vasilyuk it is something that brings one's life to birth afresh, of building up
a self, constructing a new self, i.e., creation. Because of the communicative
power of Vasilyuk's prose I have chosen to let the following quotation stand in
relation to the three sub-types of creative experiencing and the strategy of
creative experiencing:
In
the first sub-type of creative experiencing, then, the result is restoration of
life, but this does not mean life returning to its previous state. It means
that what is preserved is only the most essential part of the life that was,
its idea in terms of value, like a regiment shattered in battle living on in
the stand saved from the field.
The
experiencing of events, even of those which have struck very heavy and
irreversible blows at the whole 'body' of life, so long as they have not
injured life's central, ideal values can develop along one of the two following
lines. The first involves the internal conquest of existing psychology
identifications between the life intent and the particular forms of realising
it which have now become impossible. In this process the life intent becomes as
it were 'less bodily', takes on a more generalised and at the same time more
essential form, more closely approach an ideal life value.
The
second line of progress in experiencing, in some ways opposite to the
foregoing, lies in seeking out, among the life possibilities still open, other
potential embodiments of the life intent; the search is to some degree made
easier by the life intent itself becoming more generalised. If the search
produces forms for realisation of intent which receive positive sanction from
the still-operative idea of value, a new life intent is formed. Thereafter
there is a gradual coming-together of the intent with appropriate
sensory-practical forms, or it might be better to say that the intent 'takes
root' and starts to grow in the material soil of life.
All
such experiencing, where the thrust is towards producing a new life intent,
still does not destroy the old life intent (now impossible). Here the new does
not oust the old but continues its work; the old content of life is preserved
by the power of creative experiencing, and not as a dead, inert something past
but as the living history of the personality, still continuing in the new
content.
The
second sub-type of creative experiencing occurs when the life intent proves to
have been founded on false values, and is discredited along with those values,
by what their actual realisation has produced. Here the task of creative
experiencing is, first, to discover a new value system, able to provide a
foundation for a new, meaningful life intent ( in this part of it, creative
experiencing coincides with value experiencing); second, to absorb the new
system and apply it to the individual self in such a way that it can impart
meaning to the past life-history and form an ideal notion of the self within
the system; and third, to eradicate, in real practice in the sphere of the
senses, all traces of the spiritual organism's infection by the now fading
false values (and their corresponding motives, attitudes, wishes, etc.), at the
same time affirming, again in terms of real practice and sensory embodiment,
the ideal to which the self has won through.
The
third sub-type of creative experiencing is connected with the highest stages of
personality development in terms of value. A life crisis is precipitated by the
destruction, or threatened destruction, of the value entity to which the
individual seems himself as belonging. The person sees this whole under attack
and being destroyed by the forces of a hostile reality. Since we are here
speaking of a person who is a fully competent inhabitant of the complex-and-difficult
lived world, it is clear that he does not simply see this destruction but
cannot fail to see it, being incapable of hedonistically ignoring reality. But
on the other hand, it is equally impossible for such a person to relinquish the
value entity in question, to betray it, to abandon one's convictions. A
rational assessment of the situation would admit it to be fundamentally
insoluble.
So
what is the 'strategy' of creative experiencing? Like value experiencing, it
first of all brings up the question of whether reality is to be trusted Ð
should reason be allowed to stand as the source of the sole, genuine truth
about reality, should the given factual reality of the moment be accepted as
the fully valid expression of reality as a whole? For value experiencing it was
a sufficient accomplishment of its task Ð to enable the individual to stand by
his value system Ð to disallow the claims of reason and to recognise in ideal
terms that value reality was the higher reality. From creative experiencing something
more is required, for its task is to enable the individual to act on the basis
of his value system, to actualise and affirm it, to act upon it under
conditions which practically, materially operate against it.
Such
action is psychologically possible only when a special inner state has been
attained. We refer to the state of readiness to sacrifice any motive, of which
we spoke already when discussing value experiencing. But whereas under the
conditions of the 'easy' lived world such a mobilisation of inner resources was
achieved by increased introversion, here, in the situation where there is
direct collision with external difficulties and dangers, we find a movement
taking the reverse direction in a certain sense, a movement not into the self
but away from the self, a person concentrating all his spiritual and physical
forces not upon achievement of personal happiness, welfare of security, but
upon service to a higher value. The highest point of this movement is a state
of unconditional readiness for self-sacrifice, or rather a state of utter
self-denial, completely freed from all egoistic fixation. This state breaks
through the 'impossibility' situation from within, for such a state give
meaning to 'irrational actions', which are in fact the only actions that can
have meaning in such a situation; selfless action becomes a psychological
possibility. (pp.
140-142)
*******
Having focused
attention on my meanings of life-affirming energy, values, logics and creative
experiencing I shall now use these meanings in the explanations I offer for my
educational influences in learning. The explanations follow the description of
what I think I do in my educational relationships
What do I do
in my educational relationships?
There are
expressions of energy, value, faith, creative experiencing and sharing
understandings that characterize for me, what I do in my educational
relationships. I think you can see these expressions in the two video
clips from supervision sessions
with Jacqueline Delong.
First there is
the expression of pleasure in being with the other in a flow of life-affirming
energy. This is often expressed, at some point, in a spontaneous eruption of
laughter in the humour of a shared experience.
I think you will
experience this flow of energy as you watch the clip at:
http://www.jackwhitehead.com/ajwjdwis.mov
Second, there is
the expression of recognition of the value of the embodied knowledge of the
other. I am expressing this recognition through the video-clip.
Third, there is
my faith/belief that making this knowledge public in the form of their living
educational theory is part of living a purposeful and productive life. This
faith/belief is expressed in my passion for contributing to an educational
relationship through which the other's embodied knowledge is made public in a way that can be used in the
generation of their own living educational theories. All my supervisions are moved
by the desire to bring into the public domain the living theories of
practitioners that can receive university accreditation for the quality of
their contribution to educational knowledge.
Fourth, there is a commitment to enquiry in
making public the living standards of judgment and understandings used by the
other in living a productive life. This belief in the desirability of living a
productive life includes a faith in the creative and critical capacities of the
other to generate and share their
living educational theory.
Fifth, this commitment
to enquiry in creative experiencing includes sharing my own understandings of
the ideas of others as I see connections between these ideas and the enquiries
of the researcher. This commitment can be experienced in the following clip:
http://www.jackwhitehead.com/ajdjwsystem.mov
In this clip I am
working with Jacqueline Delong on making public, as a living standard of judgment in her thesis, her systemic
influence. Jacqueline's originality
of mind and critical judgment in her thesis (see http://people.bath.ac.uk/edsajw/delong.shtml ) is
focused on her explanation of the forming and sustaining of a culture of
inquiry within the Grand Erie District School Board in Ontario. In the process of the enquiry we both
recognized the importance of addressing the issue of 'system's influence'. This
was partly because of the desire not to be open to the criticism that the
generation of living educational theories was restricted to an inner process of
learning and had no systemic influence in the learning of social formations.
In fulfilling my
commitment to enquiry I also share the understandings that have emerged from my
own research programme into the nature of educational theory.
This sharing of
accounts that distinguishes my creative experiencing from my value experiencing
is taking place through the flow of my writings from http://people.bath.ac.uk/edsajw/writing.shtml
. These include the accounts of my
creative experiencing in response to attempts to terminate my employment in
1976, to forbid me from questioning the judgments of examiners of my doctoral
submissions in 1980 and 1982 under any circumstances, pressure on my academic
freedom in 1991, and a rejection of my own recognition of the validity of the
case I put forward in 2006 (see Ð http://www.jackwhitehead.com/jwreadership.htm
) that I have made a sufficient contribution to the advancement of knowledge to
be promoted from a Lecturer to a Readership after 33 years of productive life
in the University of Bath.
I do not usually
make a point of directing those I work with to these writings because of what I
perceive as a danger that they could detract from my focus on supporting the
research programme of the other. The writings exist as cultural artefacts
flowing through web-space alongside the living theories of others for you to
access if you choose.
Urging you to add
your writings to the flow of living theories in webspace and adding my own
writings to this flow of communication is part of what I do. Our influences in
the learning of others is connected to their own creative experiencing of our
understandings. I look for evidence of this influence in constructing
evidence-based explanations of my educational influence in my own learning, in
the learning of others and in the learning of social formations.
How do I
explain my educational influence in my own learning, in the learning of others
and in the learning of social formations?
How do I
explain my educational influence in my own learning?
I think my choice
of question can be explained as follows. I recognized an error in the
assumptions of the dominant 'disciplines' approach to educational theory in
1971. The error was that non of the existing disciplines of education, taken
individually or in any combination, could produce an adequate explanation for
my educational influence in my own learning or for my educational influences in
the learning of my pupils. In 1983, Paul Hirst, one of the main proponents of
the disciplines acknowledged a mistake in the assumptions of the disciplines
approach that I identify as consistent with the error I experienced:
Much understanding of educational theory will be developed:
"... in the context of
immediate practical experience and will be co-terminous with everyday
understanding. In particular, many of its operational principles, both explicit
and implicit, will be of their nature generalisations from practical experience
and have as their justification the results of individual activities and
practices.
In many characterisations of educational theory, my own included, principles justified in this way have until recently been regarded as at best pragmatic maxims having a first crude and superficial justification in practice that in any rationally developed theory would be replaced by principles with more fundamental, theoretical justification. That now seems to me to be a mistake. Rationally defensible practical principles, I suggest, must of their nature stand up to such practical tests and without that are necessarily inadequate." (Hirst, 1983, p. 18)
Since recognizing
this error I have felt a vocational commitment to contribute to the generation
of educational theories that can explain the educational influences of
individuals in their own learning, in the learning of others and in the social
formations within which they live. To distinguish these explanations from the
explanations generated from the conceptual frameworks of disciplines of
education such as they philosophy, psychology, sociology and history of
education, I called them living educational theories. The choice of 'living'
was influenced by Ilyenkov's (1977) question, 'If an object exists as a living
contradiction, what must the thought be that expresses it?' Since experiencing myself as a living
contradiction on viewing video-tapes of my classroom practice in 1971, I liked
the idea of generating explanations of educational influences in learning, that
contained living contradictions and that could be distinguishable from other
forms of theory, as living educational theories.
The idea of being
able to explain something has fascinated me for as long as I can remember. I am
particularly interested in the explanations individuals give for why they are
doing what they are doing. I often feel privileged when individuals share with
me their narratives of their lives in which they give reasons to explain what
influenced them in becoming who are they and what they are doing.
I use the idea of
influence to stress the intentional, rather than causal nature of educational
relationships. Because I accept some responsibility for my educational
influences in own learning, I do say that I am educating myself, in the sense
that I am responsible for my educational influences in my own learning. I
resist making claims that I have educated anyone else, in a direct, causal sense
of 'because I did this, then the other learnt that'. For me to recognize my
educational influence in the learning of another I must see that what I have
done has been mediated by the valuing or creative experiencing of the other, in
their own learning.
I feel affirmed
in my choice of 'influence' in my research programme through the words of Said
as he focuses on the importance of assessing originality and derivation:
"As a poet indebted to and friendly with Mallarme, Valery was compelled to assess originality and derivation in a way that said something about a relationship between two poets that could not be reduced to a simple formula. As the actual circumstances were rich, so too had to be the attitude. Here is an example from the 'Letter About Mallarme'.
No word comes easier of oftener to the critic's pen than the word influence, and no vaguer notion can be found among all the vague notions that compose the phantom armory of aesthetics. Yet there is nothing in the critical field that should be of greater philosophical interest or prove more rewarding to analysis than the progressive modification of one mind by the work of another." (Said, 1997, p.15)
In explaining my
educational influences in my own learning I use the same explanatory principles
of energy, value, faith/belief, enquiry/creative experiencing and sharing
understandings as I do in describing and explaining what I do in my educational
influences in the learning of others.
I have published
three substantial accounts of the growth of my educational knowledge. In 1993,
my book, The Growth of Educational Knowledge, was published. In 1999, at the
third attempt following two rejections in 1980 and 1982, my doctoral thesis was
accepted by the University of Bath. This was on, 'How Do I Improve My Practice?
Creating a discipline of education through educational enquiry'. You
can access Volume 1 of the thesis at http://people.bath.ac.uk/edsajw/jack.shtml
. Volume 1 contains the analysis
of the growth of my educational knowledge in the movement within and between my
publications between 1977-1999. Volume 11 contains the analysis and the
publications and is in the Library of the University of Bath.
In 2004, the
electronic journal Action Research Expeditions published the multi-media
account. "Do Action Researchers' Expeditions Carry Hope For The Future Of
Humanity? How Do We Know? An enquiry into reconstructing educational theory and
educating social formations." You can access both accounts of the
growth of my educational knowledge from http://www.arexpeditions.montana.edu/articleviewer.php?AID=80
. Part one of the account in Action Research Expeditions contains the live url
to take you to the full text of The Growth of Educational Knowledge at http://www.bath.ac.uk/~edsajw/bk93/geki.htm
.
I explain
my educational influences in my own learning with the following explanatory
principles and developing skills and understandings.
A flow of
life-affirming energy moves me to act. Socio-historical and socio-cultural
conditions have opened up possibilities for me to explore my vocational
commitment to contribute to the generation of educational theories that carry
hope for the future of humanity. I feel a commitment of faith in the belief
that a productive life can be characterized as enhancing the flow of
educational influences of such living educational theories.
My ontological
values are both meaning-forming and operative in reality. By this I mean that,
when I experience myself as a living contradiction because my values, such as
those flowing with a life-affirming energy of freedom, justice, love and
democracy are not being lived as fully as I believe they could be, I can
explain what I do in terms of seeking to live such values as fully as I can.
Given that the
socio-historical and socio-cultural conditions influence the possibilities of
what I can do in reality, I seek to enhance my understandings of these
conditions in a way that enhances the probability of spreading what I know to
be possible in a particular context. I include these growths in my cognitive
range and concern within my explanations for my educational influences in my
own learning. I also explain my educational influences in learning in terms of
the skills I develop that serve to enhance the flow of the educational
influences of living educational theories. For example, I have become skillful
in using Winter's six principles for enhancing the rigour in action research
accounts. By this I mean that I focus attention on the meanings of dialectical
and reflexive critique, on risk, on plural structure, on multiple resource and
on theory practice transformations, in the generation of an explanation of
learning. I have also become skillful in facilitating the formation and
operation of validation groups that use Habermas' four criteria of social
validation in reaching understandings. By this I mean that I focus attention on
the issues of comprehensibility, on evidence to justify assertions, on making
explicit the normative assumptions in an account, and on authenticity being
demonstrated through time and interaction. I use these skills to enhance the
validity of my explanations of my educational influences in my own learning. I
urge you to develop a similar clarity in explaining how your enhance the rigour
and validity of your explanations.
An illustration
of how I explain my educational influences in my own learning can be seen in
the way I am now drawing on Vasilyuk's psychological theory of experiencing to
make a distinction between value experiencing and creative experiencing in
explaining my educational influence in my own learning. Up to this point in the
growth of my educational knowledge, as I enquire, 'How do I explain my
educational influences in my own learning?' I have not made a distinction
between valuing experiencing and creative experiencing. Vasilyuk's theorizing
is now enabling me to explain my educational influences in my own learning in a
way that recognizes the role of different forms of experiencing.
For example value
experiencing helps me to understand how I can respond to my realistic
experiencing, that accepts what is. I can respond with value experiencing that
transforms realistic experiencing into an imaginary ideal of what could be
possible.
Creative
experiencing enables me to respond to my value experiencing with practice
changes in my form of life.
In explaining my
educational influences in my own learning, it is important to recognize the
significance of being receptively responsive to the influence of the lives and
ideas of others. I explain the extension and transformation of my
understandings in relation to this receptive responsiveness as part of my
understanding of Rayner's ideas of inclusionality. For example, I explain my
educational influence in my learning about inclusionality, by drawing on the
idea of being receptively responsive to learning from the ideas of others. I explain
my educational influences in this learning by including my responsibility for
guiding my choice of ideas that I am going to engage with. For example, I
sometimes feel under pressure from others to engage with the particular
readings and theories that have been a priority for them. At this moment of
writing I know that I have made a choice to focus on sharing the integration of
Vasilyuk's theory of experiencing in an explanation of my educational
influences in my learning I will return to this choice when I focus on the
explanations of educational influence in the learning of social formations and
after explaining my educational influence in the learning of others.
Explaining my
educational influence in the learning of others
The evidence for
the learning of others that I think is beyond reasonable doubt is in the 20
higher degrees below, with 19 doctorates and one M.Phil. degree. The
legitimation of doctoral degrees is one of society's ways of testing the
epistemological validity of claims to knowledge and power relations are always
involved in these legitimations (Foucault 1980). I supervised 19 of the
degrees, two jointly. Each of the doctoral theses has been examined with
criteria that include judgements on originality, contributions to knowledge, rigour
in using critical standards of judgement and the extent and merit of the work.
Each thesis is presented as a narrative of the researchers' learning and I want
to emphasise, each thesis contains evidence that justifies the researcher's
claim to have explained their own learning.
Given that much
of my productive life in the University has been spent on a research programme
into the nature of educational theories that can explain educational influences
in learning, I include in my research my developing understanding of my
educational influence in the learning of others. Without in any way detracting
from the unique contribution to knowledge of each researcher I want to examine
the evidence of their learning to see if I can explain my educational influence
in their learning. I want to do this because of a flow of energy of affirmation
I feel when I see something that I have produced, or have done, has been of
value to another in the creation of their own form of life with values I
associate with hope for the future of humanity. In other words I want to hold a
justifiable belief about my educational influence in the learning of others
because this enhances the flow of my life-affirming energy in my productive
work.
Given my
assumption that I cannot claim to have educated anyone other than myself, I
want to explain my educational influence in a way that respects the receptive
responsiveness of the other in their value experiencing and creative
experiencing. The evidence of learning I have in mind is in the following
theses. You can access the Abstract and Contents of each from the live urls in
the list below. At this point in your reader, I would appreciate it if you
would just quickly browse through the titles to get a sense of the focus of
each thesis and then move to my comments below in which I am explaining my
educational influence in the learning of the individual researchers.
Eames,
K. (1995) How do I, as a teacher and educational action-researcher, describe
and explain the nature of my professional knowledge? Ph.D. Thesis, University of Bath.
Retrieved 30 October 2006 from http://www.actionresearch.net/kevin.shtml
Evans,
M. (1995) An action research enquiry into reflection in action as part of my
role as a deputy headteacher. Ph.D. Thesis, Kingston University. Retrieved 30
October 2006 from http://www.actionresearch.net/moyra.shtml
Laidlaw,
M. (1996) How can I
create my own living educational theory as I offer you an account of my
educational development?
Ph.D. thesis, University of Bath. Retrieved 30 October 2006 from http://www.actionresearch.net/moira2.shmtl
Holley,
E. (1997) How do I as a teacher-researcher contribute to the development of
a living educational theory through an exploration of my values in my
professional practice?
M.Phil., University of Bath. Retrieved 30 October 2006 from http://www.actionresearch.net/erica.shtml
D'Arcy,
P. (1998) The Whole Story.....
Ph.D. Thesis, University of Bath. Retrieved 30 October 2006 from http://www.actionresearch.net/pat.shtml
Loftus, J. (1999) An action enquiry into the
marketing of an established first school in its transition to full primary
status. Ph.D. thesis,
Kingston University. Retrieved 30 October 2006 from http://www.actionresearch.net/loftus.shmtl
Cunningham,
B. (1999) How do I come to know my spirituality as I create my own living
educational theory?
Ph.D. Thesis, University of Bath. Retrieved 30 October 2006 from http://www.actionresearch.net/ben.shtml
Finnegan,
(2000) How do I create my own educational theory in my educative relations
as an action researcher and as a teacher? Ph.D. submission, University of Bath. Retrieved 30 October
2006 from http://www.actionresearch.net/fin.shtml
Austin,
T. (2001) Treasures in the Snow: What do I know and how do I know it through
my educational inquiry into my practice of community? Ph.D. Thesis, University of Bath.
Retrieved 30 October 2006 from http://www.actionresearch.net/austin.shtml
Mead,
G. (2001) Unlatching the Gate: Realising the Scholarship of my Living
Inquiry. Ph.D. University
of Bath. Retrieved 30 October 2006 from http://www.actionresearch.net/mead.shtml
Bosher,
M. (2001) How can I as an educator and Professional Development Manager
working with teachers, support and enhance the learning and achievement of
pupils in a whole school improvement process? Ph.D. University of Bath. Retrieved 30 October 2006 from http://www.actionresearch.net/bosher.shtml
Delong,
J. (2002) How Can I Improve My Practice
As A Superintendent of Schools and Create My Own Living Educational Theory? Ph.D. University of Bath. Retrieved 30
October 2006 from http://www.actionresearch.net/delong.shtml
Scholes-Rhodes,
J. (2002) From the Inside Out: Learning to presence my aesthetic and
spiritual being through the emergent form of a creative art of inquiry. Ph.D. University of Bath. Retrieved 30
October 2006 from http://www.bath.ac.uk/~edsajw/rhodes.shtml
Roberts, P. (2003) Emerging Selves in Practice: How do I and others create my
practice and how does my practice shape me and influence others? Ph.D. University of Bath. Retrieved 19
August 2004 from http://www.bath.ac.uk/~edsajw/roberts.shtml
Punia,
R. (2004) My CV is My Curriculum: The Making of an
International Educator with Spiritual Values. Ed.D. University of Bath. Retrieved 19 August 2004 from http://www.bath.ac.uk/~edsajw/punia.shtml
Hartog,
M. (2004) A Self Study Of A Higher Education
Tutor: How Can I Improve My Practice? Ph.D.
University of Bath. Retrieved 19 August 2004 from http://www.bath.ac.uk/~edsajw/hartog.shtml
Church, M. (2004) Creating an uncompromised place to belong: Why do I find myself in networks? Retrieved 24 May 2005 from http://www.bath.ac.uk/~edsajw/church.shtml
Naidoo, M. (2005) I am Because We Are. (My never-ending story) The emergence
of a living theory of inclusional and responsive practice. Ph.D. University of
Bath. Retrieved 2 April 2006 from
http://www.bath.ac.uk/~edsajw/naidoo.shtml
Farren,
M. (2005) How can I create a pedagogy of the unique through a web of
betweenness? Ph.D. University of Bath. Retrieved 2 April 2006 from http://www.bath.ac.uk/~edsajw/farren.shtml
Lohr, E. (2006) Love at
Work: What is my lived experience of love and how might I become an instrument
of love's purpose. Ph.D. University of Bath. Retrieved 26 May 2006 from http://www.bath.ac.uk/~edsajw/living.shtml
Sullivan, B. (2006) A living theory of a practice of social justice: Realising the right of traveller children for educational equality. Ph.D. University of Limerick. Supervised by Jean McNiff. Retrieved 6 July 2006 from
http://www.jeanmcniff.com/bernieabstract.html
*******
In explaining my
educational influence in the learning I rely on the voices of each researcher
as they explain their own learning.
I think that it is beyond reasonable doubt that when individual
researchers use the following three ideas and acknowledge their source in our
conversations or my publications, I can justifiably claim to have influenced
the learning. This belief is of course open to question. The three ideas I have
in mind are that:
i)
Explanations of learning in which individuals explain
how they are seeking to live their values as fully as they can constitute their
living educational theory.
ii)
Living educational theories include 'I' as a living
contradiction in enquiries of the kind, 'How do I improve what I am doing?'
iii)
Action Reflection Cycles of expressing concerns,
producing action plans, acting and gathering data on which to make a judgement
of influence, evaluating and producing explanations of educational influences
in learning for oneself and a validation group, can clarify the meanings of
ontological values, in the course of their emergence in practice, in a way that
generates communicable living epistemological standards of judgement for
evaluating the validity of knowledge claims.
Bernie Sullivan's thesis is different to the other theses in that this was supervised by Jean McNiff. Jean and I have worked together for some 25 years, first as supervisor and researcher and as colleagues since her graduation from the University of Bath in 1989. We have influenced greatly each others' lives and work. In her thesis on 'A living theory of a practice of social justice: Realising the right of traveller children for educational equality' Bernie Sullivan affirms the value of the idea of living theory and brings her creative experiencing to bear in her own receptive reponsiveness to the experience of a denial of her value of social justice in the lack of educational equality open to traveller children in Ireland. Bernie clarifies the meaning of her ontological value of social justice in the course of its expression in her work and research with traveller children and uses her living standard of judgement of social justice in evaluating the validity of her contribution to educational knowledge. Seeing something that I have produced being used by others in affirming the quality of their own form of life enhances the flow of life-affirming energy in my own desire to continue to support the generation and communication of living educational theories.
I haven't checked the validity
of the following conjecture with Jean McNiff, but it is based on my experience
of seeing Jean in supervision sessions with researchers she is supervising and
in workshops on action research. I have seen Jean connecting with others
through the expression of an energy I feel is life-affirming. For Jean I
believe that this flows with her Christian faith. I mention this because of my
own non-theistic response to the recognition of the significance of a flow of
life-affirming energy. In saying this I can acknowledge my use of language
moved by a theistic faith. For example I identify with Paul Tillich's
expression of the state of being grasped by the power of being. I have seen
Jean expressing faith in the embodied knowledge and being of others with a
passion to bring the narratives of the lives of learning of others into being
and disseminated in the public domain. Jean has also affirmed the use-value she
has found in forming her own life in the generation of her own living
educational theory (McNiff, 2006) and encourages those she works with to engage
with ideas in our shared and individual publications. My conjecture is that
without the sustained and passionate expression of these values and
understandings in her relationship with Bernie, then you would not be seeing
the affirmation of the use-value of ideas from my own research programme being
used creatively in the thesis. Hence, in explaining my educational influence in
the lives of others, I recognise the mediating influence of others in enhancing
the flow of the communication of the ideas. Without such communications
becoming cultural artefacts in books and web-space, I do not believe that the
following evidence in an explanation of educational influence in the learning
of social formations could be produced.
Explaining my
educational influence in the learning of social formations
Explaining the growth of my educational knowledge and my educational influences in learning often feels complex. Sometimes, as in the extension and transformation of my understandings with inclusionality the learning takes place with a flow of loving life-affirming energy and excitement, with no sense of a life crisis. At other times and contexts, the learning takes place in the creative experiencing of crisis, struggle, tension and contradiction. I like Popper's idea (1963) that one's friends should offer the most stringent criticism to ensure that one does not persist in erroneous beliefs. Some of my most significant learning however, has taken place, not in the flow of the loving energy of friendship, but in response to the exercise of disciplinary power in the workplace that has been imposed without any of the qualities of friendship and with more of the qualities that Lyotard identifies as a form of intellectual terrorism:
"Countless scientists have seen their 'move' ignored or
repressed, sometimes for decades, because it too abruptly destabilized the
accepted positions, not only in the university and scientific hierarchy, but
also in the problematic. The stronger the 'move' the more likely it is to be
denied the minimum consensus, precisely because it changes the rules of the
game upon which the consensus has been based. But when the institution of
knowledge functions in this manner, it is acting like an ordinary power center
whose behaviour is governed by a principle of homeostasis.
Such behaviour is terrorist.... By terror I mean the efficiency gained by eliminating, or threatening to eliminate a player from the language game one shares with him. He is silenced or consents, not because he has been refuted, but because his ability to participate has been threatened (there are many ways to prevent someone from playing). The decision makers' arrogance, which in principle has no equivalent in the sciences, consistes of the exercise of terror. It says: "Adapt your aspirations to our ends Ð or else". (Lyotard, 1986, p 64)
In explaining my educational influences in the learning of social formations I want to focus on my responses to the quality of criticism offered in the spirit of critical friendship and my responses to criticism that are made from within the disciplinary power relations of my workplace and that I shall explore in relation to questions about the recognition of the power of truth within the exercise of the truth of power.
A criticism I value highly and respond to in the spirit of critical friendship was made of the development of a living theory approach by Noffke:
"As vital as such a process of self-awareness is to identifying the contradictions between one's espoused theories and one's practices, perhaps because of its focus on individual learning, it only begins to address the social basis of personal belief systems. While such efforts can further a kind of collective agency (McNiff, 1988), it is a sense of agency built on ideas of society as a collection of autonomous individuals. As such, it seems incapable of addressing social issues in terms of the interconnections between personal identity and the claim of experiential knowledge, as well as power and privilege in society." (Noffke, 1998, p. 329)
I see the legitimation of Ubuntu as a living standard of judgement in the Academy as a way of connecting personal identity and claims of experiential knowledge, to issues of power and privilege in society. Li and Laidlaw (2006) have addressed this issue in their action research in rural China where social issues are connected with influences in social formations and not reduced to individual accounts of practice.
I connect Noffke's criticism with a point made by Bourdieu about the rules governing the analysis of social formations:
"The objective adjustment between dispositions and structures ensures a conformity to objective demands and urgencies which has nothing to do with rules and conscious compliance with rules, and gives an appearance of finality which in no way implies conscious positing of the ends objectively attained. Thus, paradoxically, social science makes greatest use of the language of rules precisely in the cases where it is most totally inadequate, that is, in analysing social formations in which, because of the constancy of the objective conditions over time, rules have a particularly small part to play in the determination of practices, which is largely entrusted to the automatisms of the habitus." (Bourdieu, p. 145, 1990)
In responding to Noffke's criticism I will explain my educational influence in the learning of social formations as I address social issues in terms of the interconnections between personal identity and the claim of experiential knowledge, as well as power and privilege in society. The social issue I shall focus on is the issue of analysing social formations that show constancy of the objective conditions over time in relation to the power relations that limit what counts as evidence of contributions to knowledge to propositional language and logic in internationally-renowned and refereed journals.
Accepting Bourdieu's (1990) point that rules have a particularly small part to play in the determination of these practices, which is largely entrusted to the automatisms of the habitus, I shall then draw insights from Bernstein's (2000) ideas on pedagogy, symbolic control and identity, to explain my educational influence in the learning of social formations. I shall explain this influence in terms of a pedagogic intent in relation to the recontextualising of the embodied knowledge of practitioner-researchers. I am thinking of this recontextualisation of knowledge from the context of their practice in their workplaces, into the context of the Academy as legitimated and accredited knowledge. I shall explain this recontextualisation in terms of constituting an educational knowledge base with the relationally dynamic awareness of inclusionality, with inclusional logics and living standards of judgement.
Educational influences in
the learning of social formations
Here is an example to show what I mean by an educational influence in the learning of a social formation. In 1980 the regulations of the University of Bath were applied to requests to question the judgements of examiners of research degrees. The response was that under no circumstances, once the examiners had been appointed by Senate, could the judgements be questioned. By 1991 the regulations had changed to permit questioning on the grounds of bias, prejudice and inadequate assessment. I am seeing a move in the rules that govern an organisation, from ones that deny values such as freedom to question to rules that permit questioning as evidence of an educational influence in the learning of a social formation.
In Vasilyuk's terms I am focusing attention on a crisis in my experience to explain my educational influence in the learning of a social formation. The learning I have in mind is in a move from a belief in the Academy that it is necessary to produce articles that can be disseminated via established and renowned international refereed journals, to establish that an individual has made an outstanding contribution to the advancement of knowledge. I am thinking of a move from this belief to one that understands the nature of the outstanding contribution to the advancement of knowledge of the flow of the above living theories through web-space. I have the following vested interest in this move. In 2006, I applied for a Readership after some 33 years as a Lecturer in Education. My application is at http://www.jackwhitehead.com/jwreadership.htm . The application was rejected without interview on the grounds that I had not yet made an outstanding contribution to the advancement of knowledge and that for me to develop my case further it will be necessary to focus on producing articles which can be disseminated via established and renowned international refereed journals. Here is a brief description of the context of this experience from an earlier paper (Whitehead, 2006).
"My
most recent experience of existing as a living contradiction is in holding
together a perception of myself as an educational researcher who has made a
sufficient contribution to educational knowledge to warrant promotion from a
Lecturer to a Reader in Education in the University of Bath, with the
perception of the Academic Staff Committee of the University that I have not
yet made such a contribution.
Having joined the University of Bath as a Lecturer in Education in 1973
following six years of very rapid promotion from teacher, to the highest grade
Head of Department in London Comprehensive Schools, it isn't that I have always
avoided promotion! But in my life's work at the University of Bath I have resisted
the encouragement of colleagues to apply for promotion on the following
grounds. In 1976 there was an
attempt by the University to terminate my employment on the grounds of
dissatisfaction with my teaching and research and that I had disturbed the good
order and morale of the whole School of Education. The attempt did not succeed
because the disciplinary power of the University was met with a greater
external power mobilised by students and colleagues internal to the University
and involving distinguished academics I had not met, being willing to comment
on the quality of my research. It also involved a Professor of Public Law from
the Campaign for Academic Freedom and Democracy freely taking up my case.
I
still marvel at the willingness of others to come to my assistance and the
strength of their political integrity in engaging with the disciplinary power
of the University. I gained a tenured appointed until August 2009 because of
their efforts. In recognition of their altruistic response and care for the
other in terms of truth and justice, I have not found it possible to seek
promotion that would remove the tenure. This isn't anything to do with job
security as some might think. It was connected with the pleasure I felt in the
moral commitment of others to express their values with political integrity in
their actions. In 2005, I felt a change in my moral purpose. Having spent a
working life in researching educational theory, I felt that the University's
recognition of my contribution to educational knowledge would serve to enhance
the influence of the flow of living educational theories. I still feel this.
Hence I felt comfortable in putting my case for promotion to a Readership to
the Academic Staff Committee of the University. You can access this application
at http://www.jackwhitehead.com/jwreadership.pdf
and evaluate its legitimacy as a case for promotion from Lecturer to Reader at
Universities similar to the University of Bath.
Earlier
this year the case was rejected without interview on the grounds that I had yet
to make the outstanding contribution to knowledge required for a Readership by
the University. In order to
develop my case I must publish further in internationally recognised and
reputable Journals. Now, this
brings me to the two present strands in my experience of living contradictions
in my work and research. I feel the first contradiction in holding my
perception of myself as having made sufficient contribution to knowledge for a
Readership, together with the perception of the Academic Staff Committee that I
have not. The other strand of my
experience of living contradiction is in the pressure to publish in the very
journals that I have been critical of as being too limited in their forms of
representation to carry my meanings. The crux of this contradiction is I have
been seeking to research multi-media representations of embodied values in
explanations of educational influence. One of the only International Refereed Journals
I know in my field that is publishing multi-media accounts is Action Research
Expeditions and you can access my most ambitious publishing effort to date from
the live url above. Now, it was
only in 2004 that the University of Bath changed its regulations to allow the
submission of e-media. I served on the committee that made the recommendation
for the change in regulation to Senate. Five doctoral researchers have
successfully submitted their living theory, multi-media accounts to the
University since the change in regulation and you can access these from the
Data section above. However, there is no international and reputable journal
that can publish the visual narrative of Marian Naidoo's emergent living theory
of inclusional and responsive practice. This is because of the multi-media
visual narrative on a DVD included in the Thesis. Yet, this thesis is in the
University Library accepted as a doctoral thesis that has demonstrated her
originality of mind and critical judgement and the extent and merit of her
work.
The
point I am making is that the requirement to focus my writings on publishing in
international and renowned international journals flies in the face of my
multi-media publications in which I have been explaining that the logic and language
of these journals, up to 2006, is too limited to carry the meanings I am
seeking to communicate in my contributions to educational knowledge. I may of course be mistaken in my
belief that my contributions to educational knowledge do warrant recognition by
the University of Bath as sufficient for promotion to Reader. What is
fascinating me as my enquiry continues, and given the history of judgements on
my work by the University over the thirty years of 1976-2006, is MacIntyre's
view that:
The rival claims to truth of contending traditions of enquiry depend for their vindication upon the adequacy and explanatory power of the histories which the resources of each of those traditions in conflict enable their adherents to write. (MacIntyre, 1988, p. 403)
I continue to exist as a living contradiction. I hold the belief that the recognition by the University of my contribution to educational knowledge would assist in enhancing the flow of its influence, together with the experience and understanding that the explicit lack of recognition could damage the flow of its influence.
Having described what I mean by an educational influence in the learning of a social formations I now want to explore the nature of my explanations of the educational influences.
Explaining my educational
influences in the learning of social formations.
I am making an assumption, in my explanations of educational influence in the learning of the social formation of the global Academy. My assumption is that there is a need to generate a new epistemology for legitimation in the Academy. In this assumption I am in agreement with Schon's (1995) call for a new epistemology. I am also making the assumption that this epistemology requires the legitimation of new relationally-dynamic standards of judgement that are informed by an African way of being of Ubuntu. You can view my responses to the question, 'Do the values and living logics I express in my educational relationships carry the hope of Ubuntu for the future of humanity?' from a BERA 2004 presentation at http://www.jackwhitehead.com/jwbera04d.pdf
In an e-mail of the 29th September 2006 Mark Potts explains the use he is making of ideas from this BERA presentation.
Jack
I
read your Draft paper of September 2004 on your educational relationships and
Ubuntu with interest. I am pursuing the leads that you give on Ubuntu to give
myself a better understanding of the idea and to see how I can use it as I
develop the partnership between
Salisbury
High School and Nqabakazulu School
So, in explaining my educational influence in the learning of social formations I need to see that ideas I have shared with others have been found useful in what they are doing. To meet Noffke's (1998) criticism I must be able to show that living theories are addressing social issues in terms of the interconnections between personal identity and the claim of experiential knowledge, as well as power and privilege in society. The power and privilege I am engaging with are focused on the rules that govern the Academies judgements on what counts as a contribution to educational knowledge. Because the national criteria used in the UK's 2008 Research Assessment Exercise focus on originality, significance and rigour in terms of:
4* Quality that is world-leading in terms of originality,
significance and rigour;
3* Quality that is internationally excellent in terms of
originality, significance but
which nontheless falls short of the highest standards of
excellence;
2* Quality that is recognised internationally in terms of
originality, significance and
rigour;
1* Quality that is
recognised nationally in terms of originality, significance and
rigour,
I am interested in how these judgements can be made in relation to
the knowledge-base of living theories flowing through web-space. At
present there is no general acceptance of the standards of judgment that are
appropriate for judging the originality, significance and rigour of
practice-based research (Furlong & Oancea, 2005)
I want to provide more evidence
of the learning of a social formation before I explain my educational influence
in the learning. In a six year doctoral research programme into the formation
and sustaining of a culture of inquiry in the Grand Erie District School Board
in Ontario, Jacqueline Delong, a Superintendent of Schools, has explained her
own learning and educational influence in the learning of others in her living
educational theory (Delong, 2002) from
http://www.actionresearch.net/delong.shtml
It is
largely through Delong's efforts that five volumes of Passion in Professional
Practice have been published (http://schools.gedsb.net/ar/passion/index.html
). In the book, Action Research for Teaching Excellence, Delong, Black and Wideman (2005) edit a collection of accounts by
teacher researchers of which I say in the Foreword:
"The reason I think this text has global significance
is that it shows how individual educators can create their own living
educational theories from the ground of their values-based passion to help
students to improve their learning. I believe that such values-based passion
and the processes of disciplined educational enquiry in this text will have
universal appeal". (Whitehead, 2005).
The idea of individuals generating their living theories is being used in sustaining the culture of inquiry in the Grand Erie Board. I am assuming that the explicit integration of a living theory approach to the professional learning of educators within a social formation, from a point in time when this approach did not exist, is evidence of an educational influence in the learning of the social formation. From the ground of this evidence in the learning of social formations I now want to focus on explaining my educational influence in such learning.
Explaining my educational influence in the
learning of social formations is a relationally dynamic explanation involving
the explanations of others for their learning as they use some ideas from my
own work. My explanation of my educational influences rests on the responsive
receptiveness and creative experiencing of the other. I could not have an
educational influence without the creative engagement and desire for learning
of the other. From past experience I know the dangers of being misunderstood as
I explain my educational influence in the learning of social formations. In a
relationally dynamic explanation of inclusionality there is a receptive
responsiveness at work.
I will illustrate this in relation to an explanation of the educational influence of my pedagogy in recontextualising the embodied knowledge of practitioners from their workplaces into the cultural artefacts of the living educational theories that are flowing through webspace.
I will also illustrate this in terms of bringing Ubuntu into the global Academy as a living standard of judgement to evaluate the validity of explanations of educational influences in the learning of social formations.
Explaining an educational influence in the learning of a social formation
The educational influence I am focusing attention on is the legitimation of the living educational theory theses above that are in the Library of the University of Bath. I am assuming that one of the primary purposes of a University is the imaginative acquisition of knowledge. I am taking this growth in the knowledge-base of the University to include the living educational theory theses. In that my influence in the learning of the researchers has been acknowledged by the researchers themselves, I want to explain this influence in terms of two ideas from Basil Bernstein on explicit pedagogy and the recontextualisation of knowledge.
For Bernstein (2000), pedagogy is a sustained process whereby somebody acquires new forms or develops existing forms of conduct, knowledge, practice and criteria from somebody or something deemed to be an appropriate provider and evaluator - appropriate either from the point of view of the acquirer or by some other body or both. (p.78). Explicit pedagogy refers to the visibility of the transmitter's intention as to what is to be acquired from the point of view of the acquirer. In an explicit pedagogy the intention is highly visible. (p.200)
In my supervision of research programmes my intentions are highly visible in relation to my focus on the creation of living educational theories that can include 'I' as a living contradiction. The intentions are highly visible in the action reflection process of clarifying the meanings of embodied and ontological values in the course of their emergence in enquiries of the kind, 'how do I improve what I am doing?' They are highly visible in the process of forming living epistemological standards of judgement from this expression and clarification of ontological values. Now, it might be that in your enquiries your intentions, in producing your thesis as a pedagogic text are more tacit and implicit. This would make your task more difficult than mine, in making your intentions as explicit as possible.
So, I am explaining my educational influence in the learning of a social formation to embody living educational theories in its knowledge-base, in terms of my explicit pedagogy. The second idea I use from Bernstein is that of the recontextualisation of knowledge. At the heart of my belief about my productive life is still the idea that the language and logic of propositional theory as exemplified in established and renowned international refereed journals, that are text and paper based, cannot adequately represent our embodied knowledges as practitioner-researchers. This is of course open to your questioning and you may find that text and paper based accounts are adequate for your purpose.
Take the educational knowledge of educators as an illustration of my belief that paper based accounts are too limited. Educators in schools, and other professionals in their workplace contexts, carry out their professional practices with the values, skills and understandings of their embodied knowledge. My vocational commitment has been to see if I could find ways of expressing, communicating and legitimating their embodied knowledge, as public knowledge in the Academy, with publically-communicable standards of judgement. Catherine Snow, in her 2001 Presidential Address to the American Educational Research Association, expressed her belief in the value of doing this in a way that resonates with my own:
"The .... challenge is to enhance the value of personal knowledge and personal experience for practice. Good teachers possess a wealth of knowledge about teaching that cannot currently be drawn upon effectively in the preparation of novice teachers or in debates about practice. The challenge here is not to ignore or downplay this personal knowledge, but to elevate it. The knowledge resources of excellent teachers constitute a rich resource, but one that is largely untapped because we have no procedures for systematizing it. Systematizing would require procedures for accumulating such knowledge and making it public, for connecting it to bodies of knowledge established through other methods, and for vetting it for correctness and consistency. If we had agreed-upon procedures for transforming knowledge based on personal experiences of practice into 'public' knowledge, analogous to the way a researcher's private knowledge is made public through peer-review and publication, the advantages would be great." (Snow, 2001, p.9)
I think it is beyond reasonable doubt that the living theories in the list above have been legitimated by the Academy and are flowing through web-space. I think it is beyond reasonable doubt that my explicit pedagogic intent, together with the creative experiencing and responses in the learning of the researchers, explains my educational influence in the learning of a social formation. I believe my sustained commitment to recontextualise the embodied knowledge of educators and other professionals, from their professional practices and into the knowledge-base of the Academy, and into cultural artefacts flowing through web-space, also explains my educational influence in the learning of a social formation. I now want to focus on the generation of an explanation of my educational influence in the learning of a social formation with Ubuntu.
I first encountered the idea of
Ubuntu in conversations with Yaakub Murray, whose welcome to his website
includes an English translation of Ubuntu as 'I am because we are' (http://royagcol.ac.uk/~paul_murray
). The significance of Ubuntu for
the future of society was highlighted by Bill Clinton in his speech to the
Labour Party Conference on the 28th September 2006 (http://news.bbc.co.uk/1/hi/magazine/5388182.stm
). The difficulty of translating
Ubuntu into a Western language has been emphasised by Desmond Tutu, "Ubuntu is
very difficult to render into a Western language... It is to say, 'My humanity
is caught up, is inextricably bound up, in what is yours.'" (see http://news.bbc.co.uk/1/hi/magazine/5388182.stm
)
As I have done in
the previous sections, I shall begin with a visual narrative that expresses for
me the meanings of Ubuntu as these are being lived, before explaining how I am
seeking to support the recontexualisation of this embodied knowledge into the
public knowledge-base of the Academy and into the flow of cultural arteacts through
web-space.
Returning to the
image and visual record of Eden Charles' eulogy for his grandmother:
http://www.jackwhitehead.com/edeneudance.mov
I have checked
with Eden that he feels that he is living with Ubuntu in expressing his
admiration for his grandmother and her life and especially for her expression
of life-affirming energy in 'The Dance'.
In supporting the generation of his doctoral thesis I have worked with
Eden to produce multi-media narratives that communicate his understandings of
the significance of an African Cosmology with Ubuntu in the evolution of his
life and learning. My pedagogic intentions are explicit in communicating what I
am seeing as the significance in Eden's writings of his originality of mind and
critical judgement and in the extent and merit of his work. I am seeing the
genesis of a living educational theory that can bring Ubuntu as a living
standard of judgement into the Academy. I am seeing the legitimation of a
decolonizing account of the life of a successful Black man who has experienced,
worked with and responded creatively to contexts of 'whiteness'. By 'whiteness'
I am meaning power relations that sustain white privilege. I am seeing the
legitimation of an explanation of educational influences in the learning of an
individual, his influence in the learning of others and in social formations.
The explanation, flowing with Ubuntu, connects with practices of inclusionality
that celebrate difference and diversity. It shows the learning of a life lived
with Ubuntu through which the love for other human beings enables the
individual to remain open to the possibilities of enhancing the flow of values
that carry hope for the future of humanity. It recognizes the inhumanity of
human beings to each other, while persisting to live a life lived with Ubuntu,
in the belief that this will make a contribution to the future of humanity and
oneself.
In sharing these
ideas, I am hoping that they have relevance for your doctoral, postdoctoral or
other research programmes.
What I continue
to find inspiring is your own spontaneous expression of your own life-affirming
energy. I find that this enhances the flow of my own with pleasure. I also
continue to feel passionate about bringing your ontological values, the values
you use to give meaning and purpose to you lives, into the Academy in your
narratives of your learning. I hope you have found some of the enquiry
processes we have engaged in have helped you to form your embodied values into
the living epistemological standards of judgement that can be used to evaluate
the validity of your explanations.
I am also hoping
that you find useful my explication of the three logics at work in the
different modes of thought we use in comprehending the real as rational. In
showing how I am making use of Vasilyuk's psychology of experiencing it may be
that you too can use his understandings of energy and value and creative
experiencing.
Looking forward
to sharing more of your writings as you gain accreditation for your doctoral
and other research programmes in the Academy with theses and other writings
that clearly communicate originality of mind and critical judgment,
significance, rigour and validity, in the generation of explanations for your
educational influences in learning. I'm particularly enthusiastic about seeing
your theses as cultural artifacts flowing through webspace!
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research?
Discussant Erica Holley.