In 2019, I taught a 10-week online Course for stu-dents of a University BA degree. The Course was a con-version of my 4-week 2017 MOOC (Massive Open Online Course), What and How to teach with Video . The content, expounded with 12 videos, consisted of two fields: Potent Pedagogic Roles for Video and Pedagogic Video Design Prin-ciples . Both fields were somewhat curtailed, but updated versions, of the coverage of my Design Framework for Inst-ructional Video – (Koumi, 2006, 2009). Unlike most of the MOOC participants, the University students were already multimedia savvy and their grades would count towards their degree. Hence the pedagogy of the MOOC Course was modified to accommodate the sophistication and commitment of the students. For example, the number of open-ended Quizzes was increased from 6 to 13. Many more such transformations were implemented in succes-sive re-runs of the Course, including enhancements of my Design Framework (the Course Content). These were influ-enced by many types of students’ reactions and by my own self-reflection. However, the effect of these transfor-mations on learning is unconvincing. Speculative reasons are discussed, but I would welcome reappraisal from two cohorts of readers: firstly from practitioners concerning the pedagogic transformations of the University Course and, secondly, from appraisers of my Design Framework for Instructional Video, as reflected in the University Course Content.
This article contributes to the discussion on how transformative and Indigenous paradigms can be incorporated into policy and practice. It shows how these paradigms can be meaningfully integrated into the design and delivery of education programmes to ensure that interventions are not only technically effective but also relational, participatory, and emancipatory, especially in contexts characterised by historical marginalisation and structural inequality. Using the dual lenses of Mertens’ Six Steps for Transformative Research and Chilisa’s Eight Rs of Indigenous Inquiry, this article examines the South African Kha Ri Gude (Tshivenda for “Let Us Learn”) Literacy Campaign as a national example that embodies these principles. Delivered in all 12 official South African languages, including South African Sign Language, the campaign reached over 4.7 million adults through a decentralised, community-based model delivered by approximately 40,000 volunteers. Drawing on my experience as CEO of the campaign, this article presents a praxis-oriented reflection on the potential of transformative and Indigenous paradigms for implementing large-scale education interventions that achieve both redress and epistemic justice. This article affirms that embedding these paradigms from inception to evaluation can help realise a project’s transformative potential.
The paper is based on a qualitative study of a private school based in Ahmedabad, India. The research aimed to understand the practicalities of social inclusion. I argue ‘inclusion’ and ‘exclusion’ are processes and not a condition of being or an event. These processes unfold every moment through interaction of learners and other stakeholders in school. The interaction amongst a particular set of stakeholders is also different in different contexts. The presence and absence of a particular stakeholder/power/position holder influences the interaction. The larger policies are interpreted at multiple levels and converted into systems, processes and structures which further are expected to exhibit certain mindset and behaviour by the key actors. However, the key actors’ behaviour is influenced by presence and absence of ‘others’ who are perceived with power.
In England, there has been a teacher recruitment and retention crisis for many years. In such a crisis, it is important that initial teacher education (ITE) providers are able to identify, recruit and educate ‘high quality’ applicants to join the teaching profession. In this study, we focused on two case studies of beginning teachers who were enrolled in a University-School ITE Partnership. By listening to these two novice teachers, and analysing their experiences against two frameworks of professional development (the professional learning continuum of Wilson & Demetriou (2007) and the characteristics of effective teachers identified by Korthagen & Wubbels (2001)), we explain how a synthesis of the frameworks could help ITE providers to select, monitor and assess beginning teachers’ developmental trajectory when learning to teach.
The international development community made a commitment to transformative goals related to social, economic, and environmental justice that requires them to leave no one behind. We argue that the use of transformative and indigenous frameworks for evaluation provide guidance towards achieving those goals. We provide a rationale for inclusion of these frameworks, along with an explanation of each framework and examples that illustrate their application. We conclude with hope for transformation on a global scale and reflections on our personal transformative experiences in conducting this work.
This article explains how teachers can use educational vlogging as a tool to facilitate students’ reflective practice in primary schools. Vlogging is a short duration video recording that engages the learner in critical self-reflection. The widespread accessibility of digital devices in Irish schools offer primary teachers opportunities to use vlogging as a tool to enable students to reflect on their learning, and gather learning analytics that provide insight into the learning process. The Educational Entrepreneurial Approach (EEA) (Crotty, 2014) to action research was employed to show how examining a Covid-19 school news broadcasting project provided the rationale for developing and creating an e-learning course. This course consisted of fifteen educational videos that aimed to enable teachers to facilitate student vlogging in a disadvantaged primary school. Research data was gathered through reflective journaling and validated through meetings between me as researcher (Author 1), my Supervisor (Author 2), and fellow students on the MSc. in Education and Training Management (eLearning) colleagues – hereafter referred to as MEME. Findings offer insights into the benefits and limitations of educational vlogging and detail how creating the e-learning course, Vlogging in the Primary School, was transformative for me and for the school. The outcomes indicate that educational vlogging can potentially benefit teachers and students in Irish primary schools and beyond.
Family Drug and Alcohol Courts (FDAC) were introduced to England in 2008 following their development in the USA. Pilots launched across the country adopted a family-based strategy with the aim to improve outcomes for children that live with parents who misuse substances or alcohol. The numbers of children entering the care system has increased with ‘subsequent new borns’ being a particular concern frequently becoming ‘looked after’ by the state at birth. This article will focus upon an initial phase of a study that tracked the establishment of an FDAC pilot. It reveals how the FDAC team collaborated with Judges and a diversity of professionals and parents to create conditions through which ground-breaking practice was forged. The environment created is unique as it is one fully set within the context of each family’s lived experience. Through this approach parents have become full participants in court proceedings as opposed to purely subject to them. As a result, significant numbers of children have remained with or been returned to their families.
Humanity is in a tight race between planetary catastrophe and enlightenment. It’s not clear which will prevail. The old paradigm, that of materialism, individualism, and fierce competition, is failing at all levels—economic, social, political, and environmental—and bringing life as we know it to the edge of a precipice. At the same time, a “new” paradigm is emerging, one that emphasizes interconnectedness, the sacredness of all creation, universal consciousness, and cooperation. In truth, the “new” paradigm is anything but new. What’s new is that scientific discoveries are now beginning to resonate with and reinforce ancient wisdom, wisdom that has been imbedded in indigenous mythologies for millennia. It’s incumbent upon those who have already transitioned to a more sustainable “myth of meaning” to find ways to encourage others along the path. A demographic naturally resonant to holistic worldviews, but largely untapped, is that of undergraduate Honors students. This paper describes a pioneering Honors course at James Madison University that, by many measures, has succeeded in integrating science and spirituality into a new way of thinking and being.
Mental health professionals can help patients understand exceptional and paranormal experiences, integrate them into day-to-day life, and cope with confusion and anxiety that sometimes accompany them. However, a broader clinical perspective and specialized training in clinical parapsychology is needed. In the first part of the paper I argue that psychiatry as currently practiced is limited because it embraces a strictly materialist paradigm, emphasizes treatment over prevention, and relies principally on pharmaceuticals that are often ineffective and/or unsafe. A paradigm shift in psychiatry is taking place that will soon lead to novel concepts of energy and innovations in therapeutic approaches. In the second part of the paper I review the ongoing debate over consciousness, implications of novel understandings of energy for psychiatry, and research findings in physics, neuroscience and parapsychology that are contributing to a postmaterialist paradigm in psychiatry. I comment on an important problem in the philosophy of science called Hempel’s dilemma and argue that future scientific theories of consciousness will probably encounter similar conceptual limits to those faced by current theories. Following Beauregard, Trent and Schwartz (2018) I argue that different categories of theories may be needed to adequately explain the variety of human experiences and I propose an integral paradigm that acknowledges the validity of both conventional scientific explanations and postmaterialist theories of consciousness. Finally, I discuss implications of postmaterialism for research, education and training in psychiatry.
In this article, I argue for the value of participatory methodologies, in research with children, which aims to privilege their epistemologies and living experiences in relation to the nature of self. Researching self with children raises questions about the mainstream materialist paradigm which holds hegemony over most academic disciplines – and, importantly, over the life worlds of everyday people. Children’s experiences of self, others and the world challenge the dominant materialist paradigm, requiring investigation into other metaphysical models of reality, that may have more explanatory power than materialism. I address this by appealing to a body of scholarship referred to as ‘postmaterialist’. Reauthoring our nature as human beings carries an increasing importance and urgency in the face of current ecological, economical and health crises. I argue that any research, which seeks to facilitate social transformation through everyday people, needs to begin by asking ontological questions about the nature of the self - the subject of experience who holds and reports epistemological authority over their subjective experiences.
This paper explore ideas of ‘livingness’ in education and in research, through ideas of spirituality, conversation, care and curiosity. Research ‘on’ education is distinguished from educational research, with the latter having a transformative intention, and this can overcome some of the dualisms that have become embedded in education policy and practice. Research that is surprising has this in common with dialogue, in Buber’s terms, and with transformative education. And the care for the object of study that researchers may exhibit is related to mutual care in all ethical relationships. This is an appropriate guide to curiosity. One example of such curious research is the use of conversation, conversation that is more dialogic than dialectical. In such ways, education and research can together be more ‘alive’, as can we all.
Sciendo provides publishing services and solutions to academic and professional organizations and individual authors. We publish journals, books, conference proceedings and a variety of other publications.
This article is a narrative account of my search for knowledge about the nature of consciousness, and the implications of my findings for research and education. For over three decades, I accepted the dominant script presented to me through my education, both formal and informal, which assumes that the brain creates consciousness. Further, when the brain dies, consciousness dies with it. However, the unexpected death of my partner pushed me to investigate these assumptions. Through reading consciousness studies research, I learned of considerable empirical evidence that challenges the materialist paradigm taken for granted in the educational and social cultures in which I was raised. An analysis of the literature, combined with the learning gained from my own experiences, transformed my understanding of reality. This led me to radically question the ontological and epistemological assumptions of mainstream educational and social research. I end with a call for the development of an integral framework for consciousness education that would liberate researchers and educators from the materialist paradigm that is so deeply embedded in Western culture and contribute to an emerging postmaterialist worldview.
Abstract In Nagaland, a state in India’s North-East region, the morung is a tribal institution that serves as an educational portal through which all young men passed as the means of learning their living heritage. Described by anthropological accounts, for a century until the 1950s, as a ‘dormitory’ for boys and young men, it is in fact much more. It is a school, both vocational and law, a premises in which tribal elders dispense wisdom, a crafts centre, a barracks, and embodies other functions too. Moreover, it is one of the most important, if not the most important, social institution that maintains instruction about what may be called a pre-materialist worldview, one that was widespread when indigenous societies were free from a science hegemony that defined what counts as knowledge. From the 1990s, a combination of factors caused the decline of the institution, and as tribal youth have moved into the ‘mainstream’, the morung and all that it stands for is close to being extinguished. Yet it is irreplaceable. For Naga adolescents and youth, the morung was physically where part of an unique worldview became manifest, one which valued cooperation far above competition. While there, the youth learned within sight of all that was dear to them, a learning immersion complete in many respects. Their learning used the medium of material mastery and intimacy with material laws to transport the youth, so that their awareness of nature abundant became awareness of its invisible forces both subtle and great.
Abstract I write this article as a postgraduate researcher undertaking a doctorate in Education, with an interest in research as a transformative process, and fascinated by the debate as to whether reality is objective or subjective. In reflecting on this, I recalled a significant incident that occurred when I was Professional Education Lead in an NHS hospital. I had been asked to work with a nurse, who had been disciplined as a consequence of talking about her Christian faith with a patient. The nurse was assuming that, in sharing experiences that were transformative for her, she might also transform the patient’s perception of her own illness and its meaning. As a Christian myself, I was caught in a situation where I could understand the conflicting perspectives of all key players, including the patient, her family, the nurse, and the NHS managers. I explore how I mediated my way through this situation, aiming to do justice to all perspectives, and the ethical dilemmas I faced when having to choose between personal and professional values. As a consequence of this incident, I have learned that, not only is transformation a deeply personal experience, but because it is either influenced by, or leads to, a specific world view, it supports the idea of reality being subjective rather than objective.
Abstract Distributed Leadership (DL) is a feature of education in many jurisdictions. Similarly, in Ireland the principles of DL have been adopted as part of a quality framework to underpin a system that provides high quality student care, learning and teaching. This model necessitates an alignment of senior leaders (SLs) and middle leaders (MLs) whose actions are informed by the needs and priorities of their particular school. The traditional notion of the ML position as a management position is changing. The evolution requires a reconceptualisation, a transformation of the role and how we support and develop it to ensure that MLs are an integral part of the leadership structure of the school. This pragmatic research explored the PD needs of MLs in Irish, Education and Training Board (ETB) post-primary schools. It involved a mixed-methods, exploratory sequential study. Stage one involved a set of five semi structured interviews with AP I post holders. These were used as an instrument to develop the online surveys. Stage two involved quantitative research. Online surveys were distributed to all ETB schools in the republic of Ireland. In stage three a summary of the findings of the survey were shared with ten AP Is who were subsequently interviewed to gain further insights. The study illustrated that the development of MLs requires the support of SLs, skills development, a supportive school culture and combined training for senior and middle leaders which should be facilitated by an independent person.
Sciendo provides publishing services and solutions to academic and professional organizations and individual authors. We publish journals, books, conference proceedings and a variety of other publications.
Abstract During my (Hafiz) childhood in Bangladesh, I experienced the negative impact of the educational system. My experiences initiated a process of conscientization leading to values-driven activism through the establishment of Education for Development and Sustainability (EDS), a child-friendly community of practice, with Trine and Alamin. In encounters with Erling and Sigrid, we became aware that our activities were in accordance with action research based on cooperative inquiry (Heron & Reason, 2008). From that point of departure, we developed our own collaborative living theory. In this paper, we explore the research question “How did we become action researchers and what is our driving force?” by using Stoller’s (1989) autobiographical narrative method to analyse selected, lived experiences. Sharing lived experiences and engaging in activism with each other and the EDS children became the base for our conscientization, radical empiricism and contemplating involvement in EDS. Value based activism can create empathic relations and emotions through shared engagement for social justice and the realization that we create a shared reality. Hence, conducting action research with children/youth is in our experience a key to sustainable development. However, to increase the transparency and validity of our research, we needed to explore how our experiences and actions have influenced our values, emotions and decisions to conduct research, our research topic and the research in itself. Therefore, we have engaged co-researchers and participants to critically question the research practice and made it open for discussion and comments in order to see alternative ways of interpreting situations and processes.
Abstract Kaur (2012) raises the question, how can education be more inclusive and representative when catering to diverse groups and students? Does our entitlement to human kindness cease once incarcerated, and are we to be forever banished to the outskirts of society? The majority of offender education research assesses success or failure through mechanistic, objective and calculated criteria. Statistically, offenders repeatedly underachieve in primary and secondary education; offenders who partake in some form of adult and post-release learning continue this pattern, and face other non-learning barriers that impact on participation and accreditation outcomes (Prison Education Trust, 2018). Departing from conventional modes and methods of teaching, this article examines the transformative journeys of former offenders, and considers the role of education in supporting them to lead more productive and meaningful lives.
Abstract This paper will set out the key planning considerations regarding the establishment of a dedicated online portal for Gaeltacht and Irish-medium schools at post-primary level as detailed in the Policy on Gaeltacht Education 2017-2022 (PGE). The research topic is intrinsically linked with action points highlighted within strategy and policy papers concerning the improvement of online supports for teachers in recent years by the Department of Education (DE) in Ireland. The Digital Strategy for Schools 2015-2020 refers to the objective of establishing digital communities of practice and the PGE highlights the need for a ‘dedicated online portal’ for Irish-medium schools. Embracing a problem-solving spirit, forging coalitions, building inter-agency collaboration, and ensuring teacher buy-in from the outset are all critical factors in the necessary planning process. Through the adoption of a mixed-methods approach, questionnaire and focus group respondents verified the most important thematic issues for L1 (Irish-medium) post-primary teachers respecting the establishment of what has the capacity to become a flourishing online community of practice (OCoP). The research process cast a spotlight upon how best to serve the teachers’ professional needs, confirmed the need for a collaborative approach that prioritised the significance of the collective, ascertained the existence of greater teacher openness to systemic change, and the centrality of transformative digital solutions in the L1 educational sphere.
