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.
"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.
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