Generating inclusional standards of judgement in explaining educational influences in learning to live a productive and loving life.

 

Jack Whitehead, Department of Education, University of Bath.

 

DRAFT 17 SEPTEMBER 2006

 

 

Abstract

 

In the course of my life's work in education, educational influences in my learning have evolved with my values of humanity and with the evolution of my understandings of propositional, dialectical and inclusional logics.  To emphasise the importance of values of humanity being lived in practice, for a productive life, the account begins with a video-clip of my educational practice in an action research workshop in South African at the point where I am talking about the values of Ubuntu (Benghu, 1996) as a relational way of being.  I use the video-clip to show and communicate my meanings of a flow of life-affirming energy. I use the video-clip to show and communicate meanings of my values of a love of learning and a love of knowledge-generation in educational relationships of inclusionality. The presentation moves on to visual narratives that include video-data from a workshop on creativity in a local authority  (Jones & Huxtable 2006), and from a presentation on legitimating love as a standard of judgement (Lohr, 2006).  The video-clips and visual narratives are used to explore the significance of inclusionality in developing values and logics of educational enquiry from a relationally dynamic awareness of space and boundaries that is connective, reflexive and co-creative (Rayner, 2004).  


Beginning with data of practice and the choice of context.

 

I am starting with visual data from my educational practice to emphasise the significance of making public the embodied values, logics and knowledge that I am expressing in what I am doing. Some readers may not have access to the appropriate technology for viewing my practice. I am risking this to emphasise the importance of understanding that the meanings of living standards of judgement can be clarified in the course of their emergence from what the individual is doing.

 

My choice of video-clip is influenced by a desire to contribute to a politics and ethics of postcolonialism through a commitment to supporting the African idea of Ubuntu as a relational way of being and knowing. Because of the present suffering, through war and poverty in Africa, I want to highlight qualities of humanity flowing from Africa which carry hope for the future of humanity.

 

I feel a pleasurable flow of life-affirming energy whose source I do not understand. This flow of energy fuels my love of learning and love of knowledge-creation in my life and work in education. The source of this flow of life-affirming energy is a mystery at the heart of my existence.  I have no theistic sense yet identify this flow of life-affirming energy with what Paul Tillich (1962) refers to as being affirmed by the power of being-itself.

 

Here is picture of me flowing with this energy in a Workshop on Action Research at the University of the Free State in South Africa on the 28th February 2006.

 

 

 

Here is the video-clip from which the still was taken. It is 17.8 Mb and 3mins 29 seconds. It plays in Quicktime from:

 

http://www.jackwhitehead.com/jwubuntucd.mov

 

On a visit to the South African Universities of the Western Cape, Stellensbosch and the Free State and to the Novalis Ubuntu Institute in Cape Town, during February/March 2006, I had the opportunity to extend and deepen my understanding of Ubuntu as a relational way of being. In Stellenbosch University I met Lesley Le Grange and was most impressed by the way he introduces his ideas on African philosophy of education and writes about the consequences of colonialism:

 

"I go along with Usher (1996: 38) that the self that researches has an autobiography marked by the significations of gender, sexuality, ethnicity, class, and so on. I perform my work from a particular standpoint(s) or perhaps vantage point(s). Much of my work is written from the standpoint of a Black South African who has experienced first-hand the brutality of apartheid. Out of this experience I have developed sensitivities to the effects of all forms of oppression, including Africa's suffering in Guattari's (2001) three ecologies (mental, social and environmental), as a consequence of colonialism. I refer here to suffering evidenced by the wounded psyches of many Africans, the breaking down of kinship networks and the erosion of a large part of Africa's (bio)physical base." (Le Grange, 2005, p.126).

 

I agree with Le Grange that the self that researches/writes does not do so from nowhere, but performs his or her work from particular dispositions. I agree that the authenticity of research work depends crucially on the use of reflexivity: both personal and epistemic/disciplinary reflexivity. Hence, I intend to demonstrate an awareness throughout this paper of how my discourse is influenced through interaction with the sometimes distorting and damaging and sometimes helpful (Western) disciplinary knowledges that are influencing what I do and the ways I understand what I do. (ibid. p. 139)

 

Acknowledging the sources of ideas that have influenced the evolution of the educational knowledge expressed in my practice

 

I first encountered the ideas of Erich Fromm in Man for Himself and The Fear of Freedom in 1966 and they continue to inspire me. The idea of living a loving and productive life had its genesis for me in Fromm's (1960, p. 18) point that if a person can face the truth without panic then he will realise that there is no purpose to life other than the one he gives to his life through his loving relationships and productive. Fromm says that we are faced with the choice of uniting with the world in the spontaneity of love and productive work or of seeking a kind of security that destroys our integrity and freedom.

 

Through the work of Edward Said I focused on the significance of 'influence' from the work of Valery:

 

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 seeking to enhance my educational influence in contributing to the creation of a world of educational quality I share ideas I find worthwhile with others. As I do this I want to communicate a love of learning and knowledge creation in a way that evokes their own.

 

Here is an extract from the transcript of the above video-clip in which I focus on the significance of expressing meanings and understandings of the educational influence of a life-affirming energy, love of learning and knowledge-creation with the values of Ubuntu through multi-media presentations. In the clip I can be seen working with a text on Education, Transformation, Assessment and Ubuntu in South Africa (Beets and Van Louw, 2005). I have edited the transcript slightly because of the need for punctuation in paper text.

 

Now it feels to me that by taking the meanings of these embodied values that you live seriously, in the sense that you will research them not just as words on the page, but as embodied values that as I am speaking to you I hope that I am communicating a kind of life affirming energy that I feel just by being in the room with you.  Having heard the wonderfully passionate commitment that you have to improving education you have enlivened me so that my feeling of life affirming energy which I am genuinely feeling is coming out of the relational commitment that I think you have for your passionate engagement to improve your practice. Now, it is only by getting the visual representation,  that I'll see myself living out some of the values that I believe. But there is no way I could put that on a page of text and communicate some of the qualities that I've been experiencing with you.

 

On viewing the video-tape I experience and see myself expressing the life-affirming energy that I associate with the expression of loving what I do. Another way of expressing my understanding of this life-affirming energy is through the works of Paul Tillich when he writes (in a gendered language) about being affirmed by the power of being itself. I have no theistic sense myself  and use the expression 'affirmed by the power of being itself' to identify in words my experience of the flow of life-affirming energy:

 

Faith is not a theoretical affirmation of something uncertain, it is the existential acceptance of something transcending ordinary experience. Faith is not an opinion but a state. It is the state of being grasped by the power of being which transcends everything that is and in which everything that is participates. He who is grasped by this power is able to affirm himself because he knows that he is affirmed by the power of being-itself. In this point mystical experience and personal encounter are identical. In both of them faith is the basis of the courage to be. (Tillich, 1962, p,168)

 

In relation to my love of learning and love of knowledge-generation I am focusing, in the video, on the idea of Ubuntu in the writings of  Beets and van Louw (2005). What I am doing is communicating something I value to a group of educators in a way that is advocating enquiry into a process that I believe carries hope for the future of humanity. I am thinking of the hope flowing with the expression of this life-affirming energy and love of learning and knowledge-generation. As I clarify the meanings of these values in the course of their emergence in practice I am transforming ontological values into living epistemological standards of judgement. I believe that I am generating living standards of judgement in explaining educational influences in my learning to live a productive and loving life.

 

My reason for producing this multi-media narrative is to see if we can share meanings of the expression of life affirming energy, love of learning, love of knowledge-generation and inclusionality in a way that can generate new living standards of judgement for  educational research. I am thinking of the standards of judgement for evaluating the validity of explanations of educational influences in learning to create a world of educational quality.  The World of Educational Quality is the theme of the 2007 American Educational Research Association Annual Conference. Having focused on the expression of my meanings of life-affirming energy, love of learning and knowledge-creation, as living standards of judgement, I now want to focus on the epistemological significance of inclusionality as a relationally dynamic awareness.

 

I recognize the importance of the social capital that is part of the growth of my educational knowledge with its epistemological understandings. I owe my social capital largely to the socio-historical and socio-cultural environments into which I was born and educated and that have influenced my creative responses to life and learning. These include the environment created by my parents whose passion for education equals my own. As part of my social capital I use three epistemologies and I want to distinguish clearly between them in making sense of experience.

The first epistemology is grounded in the logic of Aristotle with his Law of Contradiction, which claims that two mutually exclusive statements cannot both be true simulataneously, and his Law of Excluded Middle which claims that everything is either A of Not-A. This logic characterises the propositional theories the dominate what counts as legitimate knowledge in the Academy. All my academic life I have drawn insights that I value from the grand narratives of propositional theory of the kind offered by Erich Fromm through his productive life. I continue to draw valued insights from such propositional theories and have acknowledged the influence of theorists such as Polanyi (1958) and Habermas (1976, 1987) amongst many others.

The second epistemology is grounded in the Marxist dialectic as set out by Ilyenkov (1977) in his inspirational work on dialectical logic. Contradiction is the nucleus of dialectics and change is explained in terms of the Law of Identity of Opposites and the Law of the Negation of the Negation. I have drawn insights from Marcuse's (1964) work in which logic is taken to be the mode of thought that reason takes in comprehending the real as rational. 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)

The third epistemology is grounded in the living logic 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 – see http://people.bath.ac.uk/edsajw/naidoo.shtml ) has developed the inclusional and responsive standard of judgement of passion for compassion in the development of her emergent living theory of inclusional and responsive practice.

In the presentation below I am exploring the possibility that inclusionality can be understood with the help of multi-media explanations of educational influences in learning. I believe the visual narratives are needed to show the living logic 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). Dialecticians (Marcuse, 1964) claim that propositional theories mask the dialectical nature of reality. I use both logics within the flow of my logic of inclusionality and value insights provided by 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.

Having focused on my own educational practice, values and epistemologies I now turn to the sense I make of the lives and learning of others to address the question, Can the flow of life affirming energy,  love of learning, love of knowledge-generation and inclusionality, be understood by you as living standards of judgement?

 

Because the flow of energy and values moves through me in space and in relationship with others, I need to show their meanings as these emerge in how I receive and respond to others without imposing my understandings on them. While I have the ethical permissions I need to use the video-clips and quotations below, I want to stress that the interpretations I am offering of the meanings of the flow of life-affirming energy and love of learning and knowledge-creation are my own as I work with the following experiences of Martin Dobson, Nigel Harrisson, Eleanor Lohr, Marie Huxtable and Christine Jones. 

 

Martin Dobson died in 2002. He continues to be a pleasurable source of embarrassment to me for reasons he would enjoy in our shared humour! I am thinking of the embarrassment I often face daily as I sign off my e-mails with:

 

When Martin Dobson, a colleague, died in 2002 the last thing he said to me was 'Give my Love to the Department'. In the 20 years I'd worked with Martin it was his loving warmth of humanity that I recall with great life affirming pleasure and I'm hoping that in Love Jack we can share this value of common humanity.

 

In  the video-clip of Nigel Harrisson below, Nigel makes the point that love isn't a word that is used often in professional life and acknowledges the centrality of love in his work as a manager of inclusion support in a local authority. When Martin said to me, on his deathbed, 'Give my Love to the Department' it carried to me his faith in his loving warmth of humanity and life-affirming energy. Hence I overcome my embarrassment, every day, in signing my e-mails, 'Love Jack'.  After four years some embarrassment remains. Its presence reminds me of the power of the sociohistorical and sociocultural influences to eliminate love from many professional discourses.

 

Eleanor Lohr feels no such embarrassment. Eleanor has expressed and embraced love as a living standard of judgement throughout the six years of her successfully completed doctoral research programme.  Eleanor presented her ideas at the Annual Conference of the British Educational Research Association and facilitated an interactive session with participants on her paper:

 

Establishing the validity and legitimacy of love as a living standard of judgment through researching the relation of being and doing in the inquiry, 'How can love improve my practice?' (see http://www.jackwhitehead.com/bera06/elBERA06.htm )

 

Eleanor writes:

 

As I find the words to describe the connections between 'being' in meditation practice and 'doing' as a teacher and leader, I begin to uncover my learning processes and over time I start developing my living educational theory. When I come to evaluate my research findings and consider how I might assess the worth of what I have done, I realise that I can set criteria for judging the extent of the transformative power of love that has influenced my teaching and decision making.  It is this process, of learning and evaluating with love that is addressed in this paper. (Lohr 2006) 

 

I video-taped the 1.5 hour interactive session with the flow of responses, questions and contributions from the participants. I have included below a video-extract that shows Nigel Harrisson talking about the significance of love in his work supporting inclusion. What I want to focus on are the differences in meaning communicated to me through Eleanor's words about her meaning of love, and the meaning I experience through her embodied expression in the flow of her loving presence:

 

And what do I mean by love?  That sense of pleasure, care and connection that I got when I touched the soft skin of my babies, that feeling of being part of the sky and the landscape on a windy day at the top of the hill above our house in the North Pennines, the excitement that I get from talking and working with others when we are planning, creating and achieving.  For me love is a sense of pleasure, acceptance, creation and connection that can be found within relationship.  This applies not only in relationship with people, but also with nature, ideas and sometimes material objects.  Mine is a relational and responsive way of being, seeing and learning where love is in the weft and the warp of connection. (Lohr, 2006)

 

Eleanor graduated from the University of Bath in July 2006, with her doctorate on Love at work: what is my lived experience of love, and how may I become an instrument of love's purpose? ( see http://people.bath.ac.uk/edsajw/lohr.shtml )

Eleanor is on the right of Nigel Harrisson in the photograph below from the BERA presentation 

 

 

 

During the course of the session, Nigel made the following contribution in the video-clip at http://www.jackwhitehead.com/movie/nigelharrisson.mov and expressed his own commitment to loving every child.

 

 

 

 

Each Wednesday morning there is a Breakfast Conversation Cafˇ with members of the inclusion support service of the Bath & North East Somerset Local Authority. As Nigel explored the values that moved his practice he wrote:

 

"Only recently there was a case where a child had experienced trauma at the hands of his parents. This resulted in a disturbance in his development, lack of trust of adults (and why not), the testing of boundaries to see if he was safe, and re-testing them because he was safe once before and those who should have protected him let him down. His life was ripped apart, his mind and emotions tortured. The ability to concentrate, behave in a way that allowed and showed trust, to focus on the future, was beyond him at that point. His behaviour was disruptive to the point of stopping others learning effectively. "Is this something the school could or should address?" "Is my passion for inclusion so great that I push for the school to do more at the potential cost to other children?" "If I did, would that not clash with my own values that every child deserves a good education?" I accept that inclusion is a destination and that sometimes there may be detours before getting back on the road to inclusion. Sometimes those detours are long and painful. Without the traumatic disturbance in his development he would, and should be (within my values), educated alongside his peers. Now that will not happen and I feel sad.

 

The passion for championing the rights of all children and young people is a deeply held value that I hope I live. Having the courage to keep championing in the face of challenge is vital to make a difference, but so is having empathy with others and recognising their values and passions. Working at the interface of differing value systems is challenging but also worthwhile and exciting." (Harrison, 2006 – for the full text on a clash of values see Jones and Huxtable 2006 at http://www.jackwhitehead.com/bera06/mhcjbera06.htm )

 

Bernie Sullivan is a researcher who expresses a passion for championing the rights of children in the face of challenge and I do hope that you will access her thesis on a Living theory of a practice of social justice, realizing the right of traveler children to educational equality (Sullivan, 2006, see http://www.jeanmcniff.com/bernieabstract.html ). A passion for freedom as well as justice has motivated my own life and work and I intend to address these energizing and motivating values in a later paper. What I want to do now is to connect love with learning and knowledge-creation through the work of Daniel Cho (2005).

 

In a highly original essay on the educational implications of the work of the psychoanalysis Jacques Lacan, Daniel Cho explains the significance of love in educational relationships in the sense that with love, education becomes an open space for thought from which emerges knowledge:

 

In the love encounter, the teacher and student do not seek knowledge from or of each other, but, rather, they seek knowledge from the world with each other:

 

''Knowledge emerges only through the invention and re-invention, through the restless, impatient, continuing, hopeful inquiry human beings pursue in the world, with the world, and with each other.'' (Freire, 1998, p. 3) Love marks the splitting of the teacherstudent that structures the truth of the void of the relation by pushing both parties into the world in the pursuit of knowledge. Notice now that, with love, the incomplete status of knowledge is no longer a condition of its content but of its very frame: love means the pursuit of real knowledge, knowledge that is no longer limited to particular content passed from one to the other, but rather knowledge that can only be attained by each partner seeking it in the world. To put this differently, knowledge is by definition the inquiry we make into the world, which is a pursuit inaugurated by a loving encounter with a teacher. With love, education becomes an open space for thought from which emerges knowledge. If education is to be a space where teacher and student search for knowledge, then we must strongly affirm that ''Yes, a teacher and student can and must love each other.'' But our previous discussion demonstrates that it is important to make clear that, when a teacher and student love one another, they do not have sex, they do not merely care for one another, nor do they pass knowledge between each other. Rather, with love, both teacher and student become self-aware and recognize that ''there is no such thing as a teacher-student relation.'' This truth opens a space for both lovers to preserve the distinctiveness of their positions by turning away from one another and toward the world in order to produce knowledge through inquiry and thought. Let us not be mistaken: under the technical, rational conditions of standardization, the stakes are high. If education is to be a space of thought, we must insist with Freire that ''It is impossible to teach without the courage to love. (Freire, 1970, p. 72)" (Cho, 2005, pp. 94-95).

 

Marie Huxtable and Christine Jones are colleagues in Bath and North East Somerset Local Authority. To me, they love what they do in Cho's (2005) sense that 'with love, education becomes an open space for thought from which emerges knowledge'.

 

As part of their knowledge-generation they produced and presented a multi-media account at the BERA 2006 Annual Conference on the 7th September 2006 on:

 

How can we support educators to develop skills and understandings inclusionally?

 

Through this paper we wish to convey to you the ontological and embodied values which give meaning to our lives; the passion we have for our work and the commitment we feel to working inclusionally with each other, our colleagues in the authority, other professionals and schools. We believe that as members of the Inclusion Support Service our lived and living values of inclusionality are brought into all aspects of our work; the way that we relate to each other, and with other educators with whom we work, as well as forming the living standards of judgement that we use to account to ourselves and others for our educational influences in our own learning, the learning of others and in the learning of social formations. (See http://www.jackwhitehead.com/bera06/mhcjbera06.htm )

 

I want to draw your attention to a video-extract from the session at (see the 8.2Mb, 1min. 31 sec. video clip from http://www.jackwhitehead.com/marie/mhchwk1min31.mov ) and to Jones' reflections as she viewed the clip:

 "I am smiling as I watch the video of our Creativity Workshop and I am feeling the joy and pleasure in seeing inclusionality being demonstrated naturally and spontaneously in, between and with my friend and colleague, Marie, and other educators who are participants in the workshop. I am looking at Marie as she is inviting the group to respond to her questioning with her  arms open, her eyes scanning the room and including all."

"I feel the joy and pleasure in looking at Marie and me, sitting adjacently and leaning forward and smiling as we engage with the participants in discussing creativity, being creative and creating that moment together and with others"

Like love, a description of energy as 'erotic' is difficult to bring into academic discourse. Yet, in agreeing with Bataille that Eroticism, it may be said, is assenting to life up to the point of death (Bataille, 1987, p. 11), I understand his point that human beings can express their life-affirming energy without the erotic energy being expressed in genital sexuality.  I feel myself expressing this kind of energy what I say that I love what I do and when I see what I do in video-clips such as the one above from South Africa.

Jean McNiff is a practitioner-researcher with global influence in the development and spread of living educational theories (Whitehead & McNiff, 2006) in national and international contexts, with a focus on the importance of articulating the standards of judgement of practitioner-researchers:

 

So I am addressing multiple dilemmas and concerns: how to combat the hegemonizing power of dominant stories that extends their continuing normativization and so potentially prevents other stories from being legitimized; how to combat trends in the field of educational action research that embed it within the dominant institutional and literary canon; how to develop new narrative forms, grounded in learning, so that the stories of practitioner action researchers can also gain legitimacy on their own terms;and when practitioners turn judges and editors how they can demonstrate accountability for their practices by articulating the standards of  judgment they use in making their assessments.  (McNiff, 2006, pp 311-312)

 

McNiff convened a Symposium at BERA 2006 to explore some of these issues within the enquiry:

 

How do we explain the significance of the validity of our self-study enquiries for the future of educational research?  (the papers can be accessed at http://www.jeanmcniff.com/BERA06/index.html )

 

I am eager to learn from your responses to this account. From your responses I think that I will be able to understand how you have interpreted my attempt to communicate meanings of living standards of practice and judgement. I am thinking particularly of life-affirming energy, love of learning and love of knowledge-creation in educational relationships of inclusionality. I am suggesting that such energy and value will only take on a power to contribute to the creation of a world of educational quality if they become part of the way we live our lives and hold ourselves accountable for what we do.

 

Placing our living theory accounts of our lives and learning in the flow of communications in web-space offers the possibility that these accounts can become cultural artefacts.  Through their integration in the lives of others they can contribute to the education of social formations in evolving a world of educational quality. You can access living theories that have been accredited for research degrees from:

http://people.bath.ac.uk/edsajw/living.shtml . To appreciate the influences of the living theorists who are exercising global influence I recommend visits to Jean McNiff's web-site at http://www.actionresearch.net and the work of Moira Laidlaw and Li Peidong at Ningxia Teachers University in China ( Li & Laidlaw, 2006).

 

If you are reading this between September 2006 and August 2007 you could contribute to this flow of living theories in the e-seminar of the BERA Practitioner-Researcher Special Interest Group at:

 

http://www.jackwhitehead.com/bera06/berapr2007.htm

 

I do hope that you will accept the invitation to participate in this e-space to share  accounts of the educational influences in and of your life as you generate the living standards of judgement you use to account to yourself as loving and productive human beings.

 

References

 

Bataille, G. (1987) Eroticism. London, New York; Marion Boyars

 

Beets, P. and van Louw, T. (2005) Education Transformation, Assessment and Ubuntu in South Africa,  in Waghid, Y., van Wyk, B., Adams, F. and November, I. (Eds) (2005) African(a) Philosophy of Education: Reconstructions and Deconstructions. Published by the Department of Education Policy Studies, Stellenbosch University.

 

Benghu, J. M. (1996) Ubuntu: The Essence of Democracy. Cape Town: Novalis Press.

 

Cho, D. (2005) Lessons of Love, Educational Theory, Volume, 55, No. 1, pp. 94-95.

 

Freire, P.  ( 1970) Pedagogy of the Oppressed, New York: Continuum.

 

Freire, P. (1998) Teachers as Cultural Workers, Letters to Those Who Dare Teach Boulder, Colorado:  Westview.

 

Fromm, E. (1960) The Fear of Freedom, London; Routledge & Kegan Paul.

 

Habermas, J. (1976) Communication and the evolution of society.  London; Heinemann.

 

Habermas, J. (1987) The Theory of Communicative Action Volume Two: The Critique of Functionalist Reason. Oxford; Polity.

 

Ilyenkov, E. (1977) Dialectical Logic, Moscow; Progress Publishers.

 

Jones, C. & Huxtable, M. (2006)  How can we support educators to develop skills and understandings inclusionally? Paper presented at the Annual Conference of the British Educational Research Association, 7 September 2006, Warwick University.

 

Le Grange, L. (2005) African Philosophy of Education: An emerging discourse in South Africa, in Waghid, Y., van Wyk, B., Adams, F. and November, I. (Eds) (2005) African(a) Philosophy of Education: Reconstructions and Deconstructions. Published by the Department of Education Policy Studies, Stellenbosch University.

 

Li, P. & Laidlaw, M. (2006) Collaborative enquiry, action research and curriculum development in rural China. How can we facilitate a process of educational change? Action Research, Vol. 4, No. 3, pp. 333-350.

 

Lohr, E. (2006) Establishing the validity and legitimacy of love as a living standard of judgment through researching the relation of being and doing in the inquiry, 'How can love improve my practice?'  Paper presented at the 2006 Annual Conference of the British Educational Research Association on the 9th September 2006 at Warwick University. Retrieved on 15 September 2006 from http://www.jackwhitehead.com/bera06/elBERA06.htm

 

Marcuse, H. (1964) One Dimensional Man, London; Routledge and Kegan Paul.

 

McNiff, J. (2006) My Story is my Living Educational Theory, in Clandinin, J. (Ed.) (2006) Handbook of Narrative Inquiry, London; New York; Sage. (In press)

 

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

 

Polanyi, M. (1958) Personal Knowledge: Towards a Post-Critical Philosophy. London; Routledge and Kegan Paul.

 

Popper, K. (1963) Conjectures and Refutations, Oxford: O.U.P.

 

Rayner, A. (2004) Inclusionality: The Science, Art and Spirituality of Place, Space and Evolution. Retrieved 16 August 2006 from http://people.bath.ac.uk/bssadmr/inclusionality/placespaceevolution.html

 

Rayner A. (2006) Essays and Talks about "Inclusionality" by Alan Rayner. Retrieved 5 August 2006 from http://people.bath.ac.uk/bssadmr/inclusionality/

 

Said, E. W. (1997) Beginnings: Intention and Method.  London ; Granta.

 

Tillich, P. (1962) The Courage to Be. London; Fontana.

 

Whitehead, J. (1999) How do I improve my practice? Creating a New Discipline of Educational Enquiry. PhD Thesis, University of Bath

 

Whitehead, J. & McNiff, J. (2006) Action Research Living Theory. London & New York; Sage.