The Labouring Sleepwalker: Evocation and expression as modes of qualitative educational research

This paper deals with the highly personal way an individual makes sense of the world in a way that avoids the pitfalls of the so‐called private language. For Wittgenstein following a rule can never mean just following another rule, though we do follow rules blindly. His idea of the ‘form of life’ elicits that ‘what we do’ refers to what we have learnt, to the way in which we have learnt it and to how we have grown to find it self‐evident. But the reference to the ‘bedrock’, to what was originally learnt, is the only kind of situation for which it makes sense to ask whether the meaning of a concept is correctly stated. Dialogue, conversation, and exchange of ideas are the right ways to characterize all the other situations. The challenge of Wittgensteinian philosophy is therefore that of a balance of the individual and the community, of language and the world. His insistence on the third person (or the intersubjective level) is countered by the importance he gives to each individual's personal stance: persons must speak for themselves and do what they can do. Given the growing interest for the kind of educational research where the ‘personal’ is focused on, I will try to take up the challenge to see how here as elsewhere ‘language’ works. By making clear what it does for us, it will gradually become clear how this kind of research may itself have to be reinterpreted.     

Making Payton's Rocket: Heterotopia and Lines of Flight

This article explores the potential of heterotopia as a way to prompt us to think differently about children's art‐making. Foucault uses the term to describe a space of difference. As something that is not easily located within a system of representation, a heterotopia is not amenable to interpretation. It is this resistance to interpretation that can ‘force us to confront the limits of our understanding’. Linking Foucault's idea of the heterogeneous with Deleuze & Guttari's concept of ‘smooth space’ allows me to think differently about representational intent. As a teacher of young children, I have habitually valued and encouraged ‘purposeful’ play. In terms of artwork this has often meant that I have assumed an overriding and usually representational ‘purpose’ that underlies the work and gives it meaning. However, in many of the junk models produced by children during my fieldwork, I glimpsed a quality of the smooth space evoked by Deleuze & Guttari's patchwork quilt where, although ‘they may display equivalents to themes [and] symmetries … there is no centre; its basic motif (“block”) is composed of the single element; the recurrence of this element frees uniquely the rhythmic values’.     

Proteus Rising: Re‐Imagining Educational Research

The idea that educational research should be ‘scientific’, and ideally based on randomised control trials, is in danger of becoming hegemonic. In the face of this it seems important to ask what other kinds of educational research can be respectable in their own different terms. We might also note that the demand for research to be ‘scientific’ is characteristically modernist, and thus arguably local and temporary. It is then tempting to consider what non‐modernist approaches might look like. The purpose of this article is to sketch a case for one particular reaction against modernist thinking: romanticism. How might our understanding (apprehension, sense) of education be changed by readmitting the insights and perspectives of romanticism? And, crucially, what confidence could we have in educational research that was thus inspired and that took the ‘romantic turn’?     

The juxtaposition of Māori words with English concepts. ‘Hauora,Well-being’ as philosophy

Abstract

Within the New Zealand curriculum, hauora has been co-opted as an underlying and interdependent concept at the heart of the learning area of health and physical education. Hauora is identified as a Māori philosophy of well-being, advocating a Māori world view of hauora. Contemporary understandings of hauora as a Māori philosophy of health are constructed within dominant English-medium curriculum discourses. At first glance the juxtaposition of ‘hauora’ with ‘well-being’, and hauora being defined as ‘a Māori philosophy of health’ seems like an opportunity to promote an indigenous perspective of health into English-medium curriculum, but the philosophical questions of what knowledge is valued, why we should teach it, and its worth of what is taught for human well-being, remain fraught. The notion of hauora is much richer than the word ‘health’ allows. I explore some issues associated with the equivalence between hauora and health, and some of the potential nuances of hauora in light of a counter-colonial Māori philosophy of holism. I invite the reader to consider the terms ‘whakapapa’ and ‘wairua’ in light of a proposed metaphysics. I show that the terms—and the objects they point to—share a relationship with each other and that recognition of that interdependence are necessary to their well-being.     

Discussing inclusive education: an inquiry into different interpretations and a search for ethical aspects of inclusion using the capabilities approach

Inclusive education emerged as an idea within United Nations Educational, Scientific and Cultural Organization’s Special Education Unit and was presented as a new way ahead at the ‘World Conference on Special Needs Education’ in Salamanca in 1994. Since then, it has been on the global agenda as the overriding political objective within education. In spite of this, the international agreement, on an ideological basis, was not initially founded on a common interpretation of the meaning of ‘inclusive education’. However, the Salamanca Statement reflected clearly the idea of overcoming the divide between regular and special education. After 20 years, a vast amount of research and numerous reports and national strategies for implementing inclusive education, there are in these a lack of agreement over a common interpretation of inclusive education. Since 1994, the concept inclusive education has explored the world, so to say, without having landed, and the effort of giving it a clear working definition has thus far been elusive. In order to create a possible common ground for the mutual interpretation of inclusive education, I argue that it is important to see inclusion as an ethical issue. It is crucial to ask again what the purpose of inclusion is. To this end, it is vital to see inclusive education not just as a social and structural matter about how various aspects of a school are organized to meet diverse children’s needs in terms of personnel, pedagogical methods, materials and cultural structures, but also to see inclusive education as an ethical issue. Inclusion impinges on ethical questions because it is for the purpose of something. It conveys something that is valuable. Consequently, I find it pertinent to investigate the ethical aspects of inclusion. I do so in this article, firstly, by juxtaposing different interpretations for inclusive education in the literature. Secondly, I suggest some ethical aspects of inclusion in light of the so-called ‘capabilities’ approach.     

Cultivating humanity or educating the human? Two options for education in the knowledge age

Ever since the idea of the ‘knowledge society’ came into circulation, there have been discussions about what the term empirically might mean and normatively should mean. In the literature we can find a rather wide spectrum, ranging from a utilitarian interpretation of the knowledge society as a knowledge economy, via a more humanistic conception of the knowledge society as a knowledge sharing society, up to an explicitly political interpretation of the knowledge society as a knowledge democracy. Although in theory there is a wide range of interpretations and manifestations, in practice there has been a strong convergence towards the idea of the knowledge society as a knowledge economy. On this interpretation the particular task for education is seen as that of the production of flexible lifelong learners who are able to adjust and adapt to the ever-changing conditions of global capitalism. In this paper I raise the question how we might conceive of the educational task in light of the particular expectations that come from such an interpretation of the knowledge society. Against the idea that an adequate response requires that educators focus on the cultivation of the human being’s humanity, I challenge the humanistic underpinnings of the idea of education as cultivation. Instead, I suggest a different direction that moves the educational task away from the cultivation of the self towards the exposure towards the world.     

Applicability,Indispensability, and Underdetermination: Puzzling Over Wigner’s ‘Unreasonable Effectiveness of Mathematics’

In his influential 1960 paper ‘The Unreasonable Effectiveness of Mathematics in the Natural Sciences’, Eugene P. Wigner raises the question of why something that was developed without concern for empirical facts—mathematics—should turn out to be so powerful in explaining facts about the natural world. Recent philosophy of science has developed ‘Wigner’s puzzle’ in two different directions: First, in relation to the supposed indispensability of mathematical facts to particular scientific explanations and, secondly, in connection with the idea that aesthetic criteria track theoretical desiderata such as empirical success. An important aspect of Wigner’s article has, however, been overlooked in these debates: his worries about the underdetermination of physical theories by mathematical frameworks. The present paper argues that, by restoring this aspect of Wigner’s argument to its proper place, Wigner’s puzzle may become an instructive case study for the teaching of core issues in the philosophy of science and its history.     

Reading the Local and Global: Teaching Literature in Secondary Schools in Australia

Recently Australia has witnessed a revival of concern about the place of Australian literature within the school curriculum. This has occurred within a policy environment where there is increasing emphasis on Australia’s place in a world economy, and on the need to encourage young people to think of themselves in a global context. These dimensions are reflected in the recently published Australian Curriculum: English, which requires students to read texts of ‘enduring artistic and cultural value’ that are drawn from ‘world and Australian literature’. No indication, however, is given as to how the reading and literary interpretation that students do might meaningfully be framed by such categories. This essay asks: what saliences do the categories of the ‘local’, the ‘national’ and the ‘global’ have when young people engage with literary texts? How does this impact on teachers’ and students’ interpretative approaches to literature? What place does a ‘literary’ education, whether conceived in ‘local’, ‘national’ or ‘global’ terms, have in the twenty-first century?     

Writing Up and Down: The Language of Educational Research

There is a marked tendency in educational research to marginalise the written word, and to be wary of what I here call its ‘writerliness’: its capacity to go beyond the prosaic and the utilitarian, where meaning is understood largely in terms of the success of language in reflecting reality. I note various symptoms of this in the world of educational research, but especially in standard textbooks of educational research method, where the ambition to eliminate writing is particularly evident. In its second half the paper turns to educational research as the investigation less of causes than of meaning. Here writing—finding the right words—is itself research, rather than a process that is first performed according to various protocols of method and then ‘written up’. I draw on an illuminating discussion of this in Raimond Gaita's Introduction to recent editions of Peter Winch's The Idea of a Social Science and apply it to current debate over discipline in UK schools.     

Do Worlds Have Corners? When Children’s Picture Books Invite Philosophical Questions

In this article, we want to present and analyse the picture book The World has no Corners (2006/1999) by the Norwegian author and illustrator Svein Nyhus. The book represents a new trend in Norwegian picture books for children by inviting the readers into a world of thinking and wondering about existential topics such as life and death, growing up and getting old, God, children’s relationship to nature, etc. The picture book does not give clear answers to the questions that are raised, but has a potential for exploratory dialogues between child and adult readers. In our analyses of verbal text and images—and the relation between these—we build on social semiotic theory by Halliday, Kress and van Leeuwen, reception theory by Eco and Iser, and aesthetic theory represented by Dewey and Rorty. Through analyses of some selected spreads, we want to show both the framework keeping the readers inside the text, and the indeterminacies inviting the readers to wonder and speculate about the questions raised. We also want to draw attention towards a special way of co-reading of the spreads. Compared with the process of reading picture books where the adults often confirm or correct the child readers’ way of putting their interpretation into spoken language, the co-reading between children and adults in this picture book seems to be rather existential and poetic as well as democratic. We will shed light upon this reading process, as we consider it as a way of the readers fortifying themselves into the world.     

Antithetical Aesthetics——on the Aesthetic Mode in Jane Eyre

British famous authoress Charlotte Bronte,known for her masterpiece Jane Eyre,is liked by masses of readers.Its most unforgettable point is the classic image in the world literature gallery-Jane Eyre.It’s the beauty that makes Jane unforgettable.Then where does the beauty lie and how does the authoress pass the signal of such beauty via the character-what aesthetic mode does the authoress employ? Why should such mode be? Through reading the text repeatedly,I think the novel Jane Eyre implies one unique aesthetic mode,namely the mode of"Antithetical Aesthetics",and creates the beauty image with the help of it.With such understanding,in this essay I attempt to explore Jane Eyre and its aesthetic value.     

Reconciling ourselves to reality: Arendt,education and the challenge of being at home in the world

ABSTRACT

In this paper, I explore the educational significance of the work of Hannah Arendt through reflections on four papers that constitute this special issue. I focus on the challenge of reconciling ourselves to reality, that is, of being at home in the world. Although Arendt's idea of being at home in the world is connected to her explorations of understanding, such understanding should not be approached as a matter of sense making, but in terms of ‘eccentric judgement’. For judgement to be eccentric, we must expose ourselves to otherness, which has to do with friendship if we understand friendship as a public rather than an entirely private matter. While political judgement requires a ‘being in the presence of others’ Arendt's views on thinking and its role in moral judgement indicate the necessity of solitude, of being alone with oneself. Rather than seeing this a process through which one calls oneself into question, I highlight the importance of the experience of being called into question, which I understand as the experience of ‘being taught’. I conclude that the educational significance of Arendt's work particularly lies in this link with teaching, and less so in notions of learning, reflection and sense making.     

Imagining the World: The Significance of Religious Worldviews for Science Education

This article begins by examining whether ‘science’ and ‘religion’ can better be seen as distinct or related worldviews, focusing particularly on scientific and religious understandings of biodiversity. I then explore how people can see the natural world, depending on their worldview, by looking at two contrasting treatments of penguin behaviour, namely that provided in the film March of the Penguins and in the children’s book And Tango Makes Three. I end by drawing some initial conclusions as to what might and what might not be included about religion in school science lessons. Science educators and teachers need to take account of religious worldviews if some students are better to understand the compass of scientific thinking and some of science’s key conclusions. It is perfectly possible for a science teacher to be respectful of the worldviews that students occupy, even if these are scientifically limited, while clearly and non-apologetically helping them to understand the scientific worldview on a particular issue.     

Comparative Research in Education: a mode of governance or a historical journey?

This text is not a research paper, nor an epistemological reflection about the field of comparative education. It is an essay in the literal meaning of the word—‘an attempt, trial, that needs to be put to test in order to understand if it is able to fulfil the expectations’—in which we introduce an interpretation of the current condition of the field of comparative education. In the introduction to this essay we discuss the current phenomenon of a regained popularity of comparative educational research. We believe that this situation has both positive and negative consequences: it can contribute to the renewal of the field or it may be no more than a brief fashion. Our reflections focus on the uses of comparative research in education, not on any precise research question. Even so, only for illustrative purposes, we present some examples related to the European Union. We then go on to discuss current comparative practices, arguing that comparative educational studies are used as a political tool creating educational policy, rather than a research method or an intellectual inquiry. In the two main sections of this text we define two extreme positions: comparison as a mode of governance and comparison as a historical journey. We do recognise that between these two extremes there is room enough to imagine different positions and dispositions. But our intention is to separate very different traditions of the comparative field analytically. Throughout the article we build a case in favour of a comparative-historical approach. Nevertheless, we argue that the reconciliation between ‘history’ and ‘comparison’ will only be possible if we adopt new conceptions of space and time, and of space-time relationship. This is a condition required for the understanding of comparative research in education as a historical journey.     

A gossip or a good yack? Reconceptualizing parent support in New Zealand early childhood centre based programmes 1

Parental support has been an increasingly essential part of New Zealand early childhood (EC) education services over the last 20 years. This support has taken many shapes and forms over this time period, and has depended on the differing philosophies of the EC education services. What this support ‘looks like’ and how it is delivered is directly connected to the goals and aims of these services. This paper will discuss the results from a small qualitative study that looked at how three New Zealand EC centres—two kindergartens and one child care centre—supported family resilience; that is, the ability of an individual and family to ‘cope’ with and ‘recover’ from significant adversity or stress, in ways that are not only effective but may result in increased ability to ‘respond’ to and ‘protect’ their families from future adversity. From semi‐structured interviews with teachers, parents, and family support services associated with each of the three centres, the concept of planned parent education programmes, as meaningful support, is re‐examined in the light of the ideas of a ‘gossip’ or a ‘good yack’. This research was funded by the New Zealand Ministry of Social Development.     

Observation,Inference, and Imagination: Elements of Edgar Allan Poe’s Philosophy of Science

Edgar Allan Poe’s standing as a literary figure, who drew on (and sometimes dabbled in) the scientific debates of his time, makes him an intriguing character for any exploration of the historical interrelationship between science, literature and philosophy. His sprawling ‘prose-poem’ Eureka (1848), in particular, has sometimes been scrutinized for anticipations of later scientific developments. By contrast, the present paper argues that it should be understood as a contribution to the raging debates about scientific methodology at the time. This methodological interest, which is echoed in Poe’s ‘tales of ratiocination’, gives rise to a proposed new mode of—broadly abductive—inference, which Poe attributes to the hybrid figure of the ‘poet-mathematician’. Without creative imagination and intuition, Science would necessarily remain incomplete, even by its own standards. This concern with imaginative (abductive) inference ties in nicely with his coherentism, which grants pride of place to the twin virtues of Simplicity and Consistency, which must constrain imagination lest it degenerate into mere fancy.     

Discovering Credit Where Credit is Due: Using autobiographical writing as a tool for voicing growth

This paper starts from the observation that particularly rewarding parts of a set of research interviews were all accompanied by laughter. The interviews in question inquired into organizational practice as sites for individual and collective ‘becoming’, conceived as a set of ongoing authoring acts situated in everyday work. The research interview should be considered amongst those events where such authoring takes place. Interviews constitute events of understanding within the hermeneutics of becoming. Based on two exemplifying strips of dialogues from my interviews, I identify and discuss three kinds of laughter. ‘Positioning laughter’ has the function of affirming authoring acts, welcoming elaboration and creating a general atmosphere of trust. ‘Resonating laughter’ addresses a form of pattern recognition that I suggest amounts to the tuning‐in to an unutterable ‘we’. The function of resonating laughter is that it marks and celebrates this emerging understanding and plants the seeds of a prolonged interpretive effort. ‘Liberating laughter’ addresses and potentially releases from constraints in the event of understanding: whether that be in patterns of the interview as a social event, in prior understanding or in investments into self‐conceptions. The overall function of laughter is that it may enhance implicit interpretation and maintain an open dialectic in understanding; both qualities of particular relevance in becoming interviews.     

Against methodocentrism in educational research

Abstract

This essay defines and critiques ‘methodocentrism’, the belief that predetermined research methods are the determining factor in the validity and importance of educational research. By examining research in science studies and posthumanism, the authors explain how this methodocentrism disenables research from taking account of problems and non-human actants that are presumed to be of no importance or value in existing social science research methodologies, both qualitative and quantitative. Building from a critique of these methods as profoundly anthropocentric, the authors examine three crucial problematics in which methodocentrism functions in educational research: the institutionalization of graduate training, a wide-spread privileging of the visual (part and parcel of empiricism), and the seeming necessity of ‘data’ in social scientific research methodologies. Ultimately, this article does not reject the necessity of particular studies having methods—rigorous, philosophically grounded approaches to problems in the world—but it argues that the belief that methods must be selected from existing options and assembled before approaching the ‘objects’ of study is not only a form of bad science, it is also deeply implicated in anthropocentric and colonialist politics. Instead, what research requires today is a thorough rethinking of the very distinction between subject and object and a renewed questioning of how agency functions in specific research settings.     

1944 and all that

Firstly I look upon Britain as my homeland… Liberty, the love of home, tolerance and justice—these are some of the things which Britain has infused into most of her sons and daughters…. What does Britain mean to me?, I say ‘A home and the home of the good things in life’. (HAI.1.) Britain means to me my HOME. And I use ‘home’ in the fullest sense as after years spent abroad, it is always the one place I had a secret hankering to come back to (SM1.6) England is home and there's no place like home. That's what Britain means to me. With all its faults, it means just everything to me (MIL.9.) (Report on ‘What does Britain mean to you’, 1941)1