Yakkub: To embody what you said about my writings: And in light of your very encouraging praise and compliment. As someone who is deeply concerned about - as the whole point and scope of my research - and with, my own post-propositional applied and embodied ethics: I am trying to make my potentially and intentionally contributing points within the act/practice of taking a special care for my very busy and preoccupied readers/engagers to be able to spent as little time as possible to read or glance through. Jack: - I suggest this as a potential standard of judgement Taking pity of potential readers and giving succinct notes rather than scrolles: Imagine 123 scroles invading our email box and replies to the scroles using other scroles and an infinitive regress of scroles. Ethics for me is thinking of others - the social others - within the/one's embodied ontology and ethics. Alon Quoting Paul Murray <[log in to unmask]>: > Assalaam Wa Alaikum All - > > > > [1] Jack: As we move towards the end of our November 06 postings and into > our December 06 postings could you please reflect on issues that have been > > raised in our November postings that could help us to realise the purpose > > of the seminar, in our December postings. > > > > Yaakub - Yes, I believe I could try to do this, though will include an > October roundup, too: > > > > * Susie's amazing postings throughout her stay were like the sutures > that mend torn skin and my mothers knitting - pearl one, knit one, and all > that helping to integrate, synthesize and hold things together - Susie's > capacity for integrative passion as an aspect of educative practice has been > a remarkable feature > > > > * Susie's mention of whiteness as an important focus for enquiry, > which was not picked up and developed - two things remarkable about this: > Susie's identification, and the lack of enthusiasm in the list to work with > Susie's concern about whiteness. No other expressions of concern 'building > on', Susie's idea were offered - I have mused, reflected, and wondered > silently about this in respect of 'capacity building'. It reminds me of the > question I have heard raised in a whiteness theory list I subscribe to - > 'How should white people behave with other white people when they experience > them to be racist?' Through the October/November postings I've been able to > reframe this as a question of the kind, 'How should educational > practitioners behave with other educational practitioners who they > experience to be racist?' > > > > * Mohsen's stunning polysemic writing, and Mohsen's Sufi-like > wisdom-writing postings that have moved me to multiple salaams. Mohsen's > delightful paper that has opened up in me an invitation to let in a new > epistemology of mindfulness teaching is proving particularly inspirational > in helping me to articulate, in my thesis writing, my purpose for writing my > educational thesis > > > > * Pip is living a Postcolonial Educational life and I admire her > elegant and eloquent wise practice. Pip stimulates my desire to open my > sphincter-like mind and learn! I have carried Pip's influence into my MBA > classrooms this semester and into my work in my Critical issues in > Organization Module 3039 > > > > * Barbara has brought Ubuntu into my life with a passionate clarity > and intimacy with Alan diving headlong into Ubuntu > > > > * Alan's white outside(r) and black inside(r) writing has pushed me > to the limits of my own tendency to racism > > > > * Barbara and Alan in holding me in the darkness of Ubuntu (with > Nceku silently alongside) have enabled me to heal those wounds gathered in > the blinding-white lightness of Bath. I can now stroll with a sense of > peaceful collaboration through those ruins with my dear mentor and friend > Jack and the wraiths writhing in the crumbling ruins are mere memory traces > no longer etched in the productive narrative joys of Ubuntu > > > > * Alon's writing has been succinct (unlike mine), clinically brief > (unlike mine) and pregnant with multiple meanings. Such clarity of focus > held in the repeated mean of self > > > > These are my reflections on the issues that have been raised in our > (October) November postings that could help me to stay in this list in a way > that might help (some of) us (some of us?) to realize the purpose of the > seminar in our December postings. > > > > In the section below I identify those standards of judgment that could > enhance the quality of educative relationships, educational research and > teaching practice; and in this way help us to value what can be achieved in > this list. > > > > Through this process I'm learning to identify (sustain clear and cogent > personal standards of critical judgement) about what counts as quality in > educational practice and research. > > > > > > Jack: I'm thinking of contributions that might help to enhance our > understandings of standards of judgement that are appropriate for judging > the quality of the educational knowledge and educational theories we are > generating from our educational practitioner-research. > > > > Yaakub - That's very clear and helpful. Reflecting on the October and > November postings that have moved me in Tadbir* I'm thinking of those > postings that have contributed to standards of judgment that I feel are > appropriate for guiding my educative relations with self and others as a > non-Western teacher/researcher in a whiteness-centred society like UK: > > > > > > [i] The enhancement of respectful difference (living pluralism), > > > > [ii] Holding the possibility open for the emergence of diverse and different > educational standards of judgment (living diversity) > > > > [iii] Encouraging critical and evaluative awareness (living critical > pedagogy) > > > > > > Let me untie these a little for you with Pip's ideas of 'knots' and > intentional invitation in mind. > > > > [i] By respectful difference I mean the living standard of judgment of > Ubuntu that has flowered in the list. > > > > [ii] By diverse and different standards of judgment I have in mind educative > standards - from pedagogy to curricula arrangements - that are mune to > influence from multicultural ways of knowing, mune to different and eclectic > theoretical and practitioner approaches, and carry a polysemic quality that > invites all kinds of dialogue, including agonistic dialogue( As I write this > I have images of a silver tree bearing wonderful varieties of luscious > fruits dripping with the nectar of enquiry and these fruits have > multi-hemispherical names like the Mohsen fruit of polysemy, the Pip-fruit > of Pakeha-Maori hybridity, the Barbara Star fruit of Ubuntu nourishment, the > AlanInclusional fruit that is white outside and whose skin yields to the > touch a beautiful black ripeness within; the Susie lets do some whiteness > fruit of possibility and openness, and the Alon social phenomenology fruit > of Husserlian tartness. These fruits of the globe each bursting with sticky > standards of fruity educational judgment could have been lost in a less > 'inclusional' list than this BERA list and so grateful appreciation goes to > Jack and Brian for this possibility. Without them these standards might not > have emerged, and without them, and you and me, other standards may have. > These diverse and different educational standards of judgement militate > against a 'teacher false consciousness' in whiteness. This is so important > for [a] how I judge the quality of practitioner research, and [b] how I > evaluate and appreciate the quality of my educative relationships and > curricula arrangements, and [c] how I judge the quality of the educational > future we are contributing to here. > > > > [iii] By this standard of judgment I have in mind my postings that have > sought to challenge a suspected presumption in this list of the primacy of > self in practitioner research by pointing out, critically, that even the > Western priapic 'I' assumed by some approaches to Action Research will > always be mediated by some form of socio-politically harsh, ugly, brutal, > and pretty immovable hegemonic practices that crimp individual agency, if > not altogether determine human choice, and these hegemonic arrangements > actually do exist beyond my inner world, they have force and impact out > there in the social realities, multiple though they are, whose relations of > power intersect my sense of self (Allan Johnson, 2000, Power, Privilege and > Difference - a fabulous read). In this BERA list I have learned that even > if some educational researchers suffer an 'ontological failure of > imagination' and variously fail, refuse, or reject pluralistic ontological, > psycho-social, and cultural offerings that are diverse and different it > doesn't mean that all educational researchers reject these, that these > standards are anything other than vital, and that I should walk away from > the conflict with my tail between my legs. I have learned in this BERA list > to stay in dignity, hold and concede my ground as appropriately moved to, > and to do this without resorting to 'slugging it out'. > > > > Incidentally, the above account points to why I value Reason and Marshall's > approach to Action Research at Bath University. > > > > They conceptually and practically differentiate and distinguish between > approaches to action research in three clear ways: > > > > 1. first-person action research enquiry - As I understand their > approach, the conceptual or theoretical unit of analysis appears to be the > phenomenology of self, and the practice focus appears to be > self-reflexivity, > > 2. Second-person AR enquiry - As I understand their approach the > conceptual/theoretical unit of analysis seems to be the social-psychological > and a social system such as a group with certain dynamics and ethical > arrangements, and the practical focus appears to be self with other > involving a social commitment to inter-subjective sharing of meanings and > experiences. > > 3. third-person action research - In this form of action research, as I > incompletely understand it, there does appear to be what I refer to as a > wider socio-political focus on self with others mediated by, and impacting > on, wider organizational - and possibly, even societal or globalized > arrangements. This approach appeals to me because it seems to be inclusive > of the possibility of an Educational Action Research that has as its unit of > analysis self, other, and organization within the alarming geo-spatial > morphology of a violent, right-wing, neoliberal, crusading globalizing > capitalism. > > > > An action research with these units of analysis would offer educational > action research exciting theoretical, conceptual and practical moments of > departure. For me, AR enquiry informed from this first to third person > paradigm would enable a quality of living theory action research that was > inclusive of postcolonial critical pedagogic analyses of practice and theory > development that addressed Peter McLaren's reasonable critique of the > desiccation of 'truth narratives' in postmodernity that fall, appropriately, > foul of the criticism that they are examples of 'militant particularism' > dislocated from propositional (even positivistic) analyses of race, class, > gender and hegemonic practices. My view is that this quality of educational > AR is largely waiting to happen; it has yet to be sculpted by the tools of > an inclusional educational action research that informs and enhances > particularistic accounts of life's experience that are phenomenological > (replete with all the quality associated with Bassey's notion of > relatability) through propositional theoretical accounts that contain > critical socio-political analyses of globalizing capitalism. Self-reflexive > educational practitioner research stories that also inclusive of > propositional analyses of hegemonic oppression have more likely of moving > teaching practice from 'teaching to the status quo' to 'teaching to change' > in the spirit of Patricia Hill-Collin's purpose in Fighting Words, her Black > feminist epistemology of her educational project. > > > > My desire is to work in tadbir with those whose visions are inclusional of > first, second and third person action research where a unique > phenomenological self-reflexive project is vital though not presumed to have > primacy and is complemented by an educational re-searching that sets out to > change and influence social formations of political power relations, such as > - but by no means only - the hegemonic politics of whiteness as privilege. > > > > Educational Action Research of this quality is urgently and keenly waiting > to be written. > > > > My invitation in tadbir and Ubuntu in this BERA list is in the form of a > 'call' and 'invitational plea' to friends and colleagues to join with me in > honouring and simultaneously extending the wonderful work of Jack Whitehead > in Living Theory Action Research by moving into the third-person unit of > analysis for re-searching educational practitioner research. > > > > As my son, Hassan, said to me this morning from a building site in Gibraltar > - 'Dad, Britain is fast becoming a country for rightwing Christian and White > neoliberal activists driven by different kinds of hate whereas here in Spain > and Gibraltar I live and work in British gangs, Dutch gangs, Spanish gangs, > Gibraltarian gangs, and Moroccan gangs in peaceful respect..and the only > violence here is that caused by drunken English and the people who deplore > this in most outspoken terms are the Brit's who live and work here.' > > > > It is this third-person context of globalizing capitalism and new world > order in which 'hate' has become the new fetish (thinking of Garrison Keilor > singing the song for the Honda advert 'Can hate be good', which always > worried me - no, hate can't ever be 'good'. But hate is around us. What we > can contribute to as educators is a form of educational research that > includes realistic propositional analyses of hate that serve the purpose of > 'teaching dissolution of hate'. I agree with Alan in this - one can't teach > against hate for this kind of energy relies on hate and works in vampiric > complicity with hate's agenda. As a Muslim I find myself saying, more then > ever in UK, that the attack on Islam by the neoliberal right wing is also a > doubled-edged scimitar of backlash against 'militant secularism', and sadly, > this is a 'hate project' of the neoliberal Christian extremist right in the > West, increasingly finding comfortable identifications in the Church > 'proper'. I will know that equality is more than rhetoric in the UK when I > hear government ministers asking the Church to talk to its clerical members > about the rise of Christian 'hate' extremism. I live in terror of Christian > 'hate' in my university college in the UK and hate has been manifesting > against me since October. > > > > As an educator who researches my practice inclusionally - that is within a > realistic evaluation of hegemonic practices and arrangements, and power > relations - it feels to me 'as if' much British educational action research > has been very slow to move into this contested, propositionally informed, > and critically theoretical third-person territory. > > > > This is where I would like to go with educational action research (-ers) in > tadbir and Ubuntu having enjoyed several years exquisite benefit from > Jack's support in helping me to give a form to my educational artistry, and > enabling me to speak for myself in naming it as a living postcolonial > educational theory. By definition my polysemic appreciations of my use of > the term postcolonial includes critical, hopeful, meaningful, just, > pluralistic, and radicalized forms of social theory and social and political > activism. > > > > To appreciate my earlier point about first, second and third person AR do > take a look at the MA in Learning Change by Action Research at the > University of Gloucestershire, (UK) because in this Masters programme the > first, second and third person distinctions give shape and relevance to the > curricula arrangements throughout the Masters programme > http://www.glos.ac.uk/uogindex.cfm > > Click on Prospective Students Postgraduate, and then Taught Courses, and > scroll down to Leading Change by Action Research.) > > > > > > Jack: At the end of each month's postings I'm hoping that > > this invitation will encourage anyone who wants to help to continue to > > focus our contributions on our purpose, to do so and to return to any > > issues they feel warrant further exploration. > > > > Yaakub - The notion of focus that Jack brings does seem crucial providing it > doesn't become a focus for unitary (totalizing) norms. The educational > standard of judgment of tadbir that I've mentioned during my October and > November postings refers to focus. *Tadbir is an Islamic discipline of > focused scholarship - open to anybody from any faith/belief system without > any requirement to accept the entire Islamic package - with those who share > your passions and energy. Tadbir is associated with the practice of the > Andalusian philosopher and teacher Al Baja. I'm finding Tadbir to be a very > helpful standard of judgement as I bring it, reflexively, to my often > disorganized energies. > > > > So I'm delighted with the prospect of engaging through this list in Ubuntu > with Alan, Barbara and now Nceku. Let the indaba flow. Jack's reminder of > focus feels both salutary and intuitively aligned with Tadbir. > > > > I have to say that this exchange in Ubuntu has been the most moving moment > in my life because it has taken place with ostensibly white people who are > actually, by their are own defining 'deeds' African in spirit and cosmology > and thus Ubuntu is our common humanity. By the phrase 'in Ubuntu' what I am > keeping in mind is a crucial distinction - this exchange that has taken > place in this BERA list is Ubuntu, and is not a mere representation, or > simulacrum of Ubuntu. Thus I can say - this BERA list is Ubuntu. > > > > When I subscribed I would not have imagined me saying this: but Barbara, > Alan, and Pip (and everybody else who has not spoken) have made this > possible. What has taken place here is a living demonstration of the > standard of judgement of Ubuntu that is 'grandfamily', 'we~i and i as we. > > > > For permitting this everybody in this list deserves to be held in esteem for > this is common humanity, acceptance, and inclusion working for good. > > > > > > Respect > > Yaakub Murray > > > > > > > > > >