Hocking, Brent; Haskell,
Johnna; and Linds, Warren. (Eds.) (2001) Unfolding Bodymind:
Exploring Possibility Through Education, Volume Three of the
Foundations of Holistic Education Series. Brandon, VT: Psychology
Press/Holistic Education Press.
Pp. xxxvii + 333.
$23 ISBN
1-885580-08-8.
Reviewed by Jack Whitehead
University of Bath
October 19, 2001
This is a startlingly good book.
It makes an original contribution to educational knowledge by
providing a new foundation for educational renewal on the ground
of a uniquely spiritual orientation to education as well as an
ecological worldview. The editorial introduction on
"Re-imag(e)ining Worlds through Education," captivated my
imagination through the idea of "embodiment"--a key concept in
the book. Embodiment means the integration of the physical or
biological body and the phenomenal or experiential body. The
editors believe that instead of representing knowledge as a
commodity or toolbox it is crucial for educators to expose
students to authentic forms of learning that reflect the
embodied, dynamic, collective and ecological webs of
knowledge.
I have read many texts on
education written by those who are writing from outside of the
practices of professional educators. The educators in
Unfolding Bodymind write "through" their living practice
of their educative relationships. In what they do there is a
marvellous range of embodied knowledge previous to all deduction.
They acknowledge in full how their views of "embodiment" have
been influenced through their engagements with
Merleau-Ponty's phenemenology (1962) and with the ideas of
"embodied mind" of Varela, Thompson and Rosch (1991).
In keeping with the spirit of
humanity that pervades this book I want to approach my review
through my embodied respect for both the achievements of the
authors and my own scholarship of educational enquiry. I am
thinking here of an extension, of Boyer's (1990)
scholarships of discovery, integration, application and teaching,
into a scholarship of educational enquiry (Adler-Collins, 2000).
My approach to the review was to first read all the
contributions. I then focused on the ideas in each chapter that
contributed to my own learning as I connected my own experiences
to new ways of understanding and articulating through the
language of the authors. I then engaged with the text as a whole
with some evaluations and conclusions from the scholarships of
educational enquiry represented in the living theory section of
http://www.actionresearch.net . This review accepts the editors'
invitation to "write myself into the
text":
"You, the reader, are invited
to join us in walking the path of possibility that we are all
making through these explorations, Join us in our dialogues
between sections; make your own; write yourself into the texts.
Let's see what unfolds as we open the door to the rest of our
journey into the un/knowing of bodymind...." (p.
xxxiv)
Following the excellent preface by
Ron Miller and the editorial introduction the book is organised
into four sections each framed by an "editorial
conversation."
In section one on "Turning
Together on Paths of Awareness," Warren Linds explores his
question, "How can I move beyond 'facts' and 'rules of inference'
to intuitive action based on common sense, wisdom, and mature
judgement?" As an artist educator he engages in a facilitated
process of dramatic creation that is filled with rapidly evolving
uncertainties. I felt that the significance of his contribution
on, "Wo/andering through a Hall of Mirrors.... A Meander
through Drama Facilitation," was in showing how to represent his
facilitation as a dialogical and social process. I felt his
enquiry could be moved on through the use of self-studies with
the aid of video-clips of his educational practices with his
students. His work is so important that it would be a pity to
constrain his forms of representation within the grip of print
(Eisner, 1993; 1997).
Frank Bob Kull's contribution is
focused on "A Scuba Class Holistic Teaching/Learning through
Lived Experience.... Or how I dove into the sea and surfaced
in academia."
I identified with his point that
the reliance on universal curricula and methodology violently
disregards the actual, unique humans involved in the learning
process. He argues powerfully that sitting on the dry land of
tradition rather than diving right into the uncertain process of
change prevents us from transforming our practice and our
lives. (p. 36). Here I recalled Schon's delightful
metaphor of the swampy lowlands and his exhortation to turn to
action research in creating a new epistemology for the new
scholarship (Schon, 1995). In surfacing in academia and
contributing to scholarship it might be important for Bob Kull to
explain how his embodied values can be transformed into the
educational standards of judgement. I am thinking of the
educational standards that he uses to judge the quality of
his educative influence with his students.
John Ippolito writes of
"Co-emerging in the Second Language Research Process: What it
Means to Research What It's Like." He explains what he believes
to be of paramount importance. This is, the nature and quality of
the relationship between researcher, research participants and
research setting within his view of cognition as a process of
co-emergence. He also believes that when language is thought
about as something for which speaker and hearer are both
responsible it becomes an act of co-emergence. "It retains its
ability to refer to things, as it does in a representational
framework, but the vocalizing of a word or sound becomes itself a
co-emergent act involving, speaker, listener and setting."
(p.59)
I particularly identified with the
dialogues between John and the other research participants. The
balance between the dialogues and a traditional form of scholarly
analysis is tipped heavily towards the traditional scholarship.
As John's enquiry moves on it may be that evidence of more
sustained dialogue might help to communicate more fully, what it
means to be in research that co-emerges between researcher and
research participants.
Marylin Low and Maria McKay
achieved a balance between dialogue and scholarly analysis as
they used ideas from a Japanese proverb in their "When the
Wind Blows, the Barrel Maker Gets Busy". They focused
on the interconnectedness of the seemingly random events of
unexpected disruptions in conversations. They focus on the
conversations enmeshed in their day-to-day living of co-teaching
in a second language classroom that disturbed their
taken-for-granted stances of the way things are.
In section two on "Embodying
'Pedagogical Possibilities': Teaching Being, Being Teaching,"
Heesoon Bai explores the theme of "Beyond the Educated Mind:
Towards a Pedagogy of Mindfulness." The pedagogical
recommendations that results from Bai's analysis are to help
students to become aware of the mind's tendency toward
disembodiment and to provide them with opportunities and tools to
work at embodiment by recovering percepts and restoring them to
the centre stage of consciousness. She refers to this as the
"pedagogy of mindfulness." I was most moved by her eloquence in
describing "mindful awareness" in cultivating in the young a
profound love for the local habitat and community
(p.95).
Genet Simone Kozik-Rosabul asks
"How Do They Learn to Be Whole?," in the context of working on a
strategy for helping pre-service teachers develop dispositions.
She defines dispositions as the beliefs, attitudes and affective
aspects of teaching that provide for authentic learning. She
believes that these are usually taken for granted in teacher
education. She believes that pre-service teachers are expected to
already embody certain dispositions, like curiosity, patience,
and respect for others, and asks if they are supposed to
magically acquire them somehow before finishing their degree!
She focuses on the profoundly important point that good teaching
dispositions must be intentionally identified and developed in
order for the other two thirds of teacher preparation--knowledge
and skills--to mature. She tentatively offers a "Personal
Process Transformation Exercise" to assist in the development of
good teaching dispositions.
Ronald Burr, a professor of
philosophy and religion, and Sherry Hartman, a professor of nursing,
focus on "Bodymind Learning: Interdisciplinary Conversations on
Campus."
They show how their use of
traditional Asian practices of meditation and tai chi as well as
notions of whole person health can result in educational theories
and practices that complement and enrich one other in meeting the
challenges of education.
Alison Pryer writes of "Breaking
Hearts: Towards an Erotics of Pedagogy":
"By uncovering, musing on, and
recounting our own experiences of eros--stories of passion and
yearning, pain and lose, betrayal and forgiveness, as well as the
blank indifference that is the death of love - we may begin to
understand the role of eros in teaching and learning. Yet,
strangely, in remembering and retelling stories of eros, we
simultaneously unravel and recreate its mystery. Eros is an
elusive butterfly. We try to grasp it, and it flutters
effortlessly through our fingers." (p. 141)
In section three on
"Education and Culture: Experiencing Im/possibility" a group of
contributors take a global view of curriculum and instruction as
cultural and human artefacts. Pille Bunnell and Kathleen Forsythe
in their "The Chain of Hearts: Practical Biology for Intelligent
Behaviour," explore love as a biological dynamic. They draw on a
series of workshops in Chile and Canada to explore their
influence on leading teachers to their own understanding of the
emotional basis of our humanity in the biology of love. I warmed
to their expression of humanity here:
"Living in love constitutes
well-being, as one lives in a fluid dynamic congruence with one's
circumstances, whatever they are. In the absence of love an
organism lives the continuous breakdown of those systematic
coherences. In us humans this happens as we live in various other
relational dynamics and the concomitant configurations of
bodyhood--namely the emotions of mistrust, expectation, fear,
uncertainty, envy, ambition or competition." (p.
157).
Researching such a complex
experience and relationship as "living in love" is going to take
much time, sensitivity and disciplined reflection. Bunnell and
Forsythe have made a start in their description of a set of
workshops in the Chain of Hearts. These consist of twenty units.
They present some of the content that is relevant to the topic of
intelligence. In their conclusion they acknowledge that the Chain
of Hearts is still in the process of development. Writing myself
into their text in a loving spirit, came easily in their story of
a novel in which a mentor is assisting a young woman to prepare
for college exams and the story tells of a game that ends with
the insight:
"People don't make nonsensical
statements, unless they are just playing, and then you would
know. But when they say something that doesn't seem to make sense
to you, the trick is to find the domain, to find the particular
way of seeing the world in which what the person says does make
sense. That's the only way you can listen to them. Otherwise you
are just listening to yourself." (p. 165)
It takes such courage to research
one's own life in "living in love," that I shy away from focusing
on love in my own research. Yet, the work of Bunnell and Forsythe
is bolstering my own courage to account for my own educative
relations in terms of "living in love."
James Overbow considers "How a
Space for 'Embodied Wisdoms' in the Education System Can be
Created through Teaching," by concentrating on his embodied
wisdom as someone with cerebral palsy. I accept, with regret, his
point that more often than not, people of differing races,
genders, sexualities, and abilities who are successful within
educational institutions, are socialized to incorporate the
embodiments, sensibilities, and characteristics of a white
masculine prototype. I understand and have personal experience of
how this white, masculine prototype has been invoked as the
personification and only form of rationality and
logic:
I often find my embodied wisdom
is subsumed under the pedagogical dominance of rationality and
logic. Yet in my own life I have found my experience of embodied
wisdom enriches my education both as a teacher and pupil.
However, I maintain that embodied wisdom should complement logic
and rationality, not subsume them." (p. 171)
Because he learns and teaches
through the experience of his body, in ways that cannot conform
to this non-disabled prototype, Overbow explains how he has had
to constantly determine to what extent he can validate embodied
wisdom without jeopardizing his position within academia (p.
181). In learning from my own experience of validating embodied
wisdom within the academia (Whitehead, 1993, 1999), I feel that
"risk" is part of the engagement. If we are going to "legitimate"
in the Academia an embodied epistemology, we are likely to
encounter some of the resistances that characterise the
"paradigim" wars (Anderson & Herr, 1999). It is unfortunate
that more peaceful ways and languages have not been developed to
support radical transformations in the knowledge-base of the
Academy. Maybe we could help to develop such understandings as
we influence the Academy in embracing an epistemology of
bodymind.
Darlene Rigo considers
"Merleau-Ponty's Work and Moral Education: Beyond Mind/Body,
Self/Other, and Human/Animal Dichotomies." She outlines an
approach to moral education based on the child's experience of
empathic connection to embodied others, and argues most
persuasively that if it is to be viable, children's feelings of
kinship with animals need to be taken into account and
pedagogically fostered. My daughter Rebecca, taught me this when
she was 14. She came home outraged after a science lesson that
involved cutting up an animal's lung. Along with a few of her
friends she had refused on the grounds of her empathic connection
with animals. I admired her courage in standing firm and learnt
much from her moral outrage. It is because of this experience
with Rebecca that I was able to appreciate the significance of
Rigo's writings.
Sonia MacPherson writes on
"Educating Nature: On Being Squeamish in Science":
As currently practiced,
education drives us to abstraction, not just distraction, and is
organized to scaffold children's attention progressively away
from sensory experiences towards a more disembodied and abstract
literate and conceptual world. I in no way intend to vilify
abstract thinking, and literacy. Instead, my aim is to encourage
more integration between sensory and conceptual knowing, to
enhance and enrich rather than suppress our connection to nature
(i.e., the body, sensation, identification and connection with
animals). As it is, abstract thought and literacy are viewed,
re/presented and taught as superior to direct experience, with
the possible exception of those experiences that are empirically
controlled and measured.... (p. 213)....
If... science education started with the assumption that
loving, co-operative relations played a significant role in the
unique evolutionary differentiation that gave rise to human
beings, this might alter dramatically the way we perceive the
world, our species, and our own bodies: as loving, rather than
aggressive, violent "places." (p. 214)
I enjoyed the critical clarity of
MacPherson's writings as she developed her eco-feminist
perspective. I accepted her point about the importance for human
evolution of loving, co-operative relations. I was persuaded by
her arguments. Yet, because I wasn't being shown how she
was living with this assumption I felt no closer to learning,
from her writing, how I might live my own embodied value of
loving, co-operative relations more fully in my present practice.
I make this point in the spirit of supporting her enquiry into
the implications of living in a way that shows loving and
co-operative relations in practice.
In section four,
"Ecological Interplay--Humans/Nature in Freefall," Franc Feng
focuses on "Etude in Green Minor: On Expanding Ethics, Of Being,
Wholeness, Sentience and Compassion." Drawing upon his
subjective lived experience as postcolonial subject and
writing most movingly on the significance of the death of his
father, he theorises towards the possibility of a
meta-subjective postcolonial experience for all.
Feng argues that holism, and the holistic education it
represents, must expand and be inclusive and sensitive to
cultural history to connect the oppression of culture and
nature. He argues that healing must be theorized alongside
related notions of reclaiming recovery, interconnectedness and
wholeness. I agree wholeheartedly with his conclusion that we
must work to contribute to the reversal of anthropocentric greed
and arrogance, towards a discourse of love, compassion, humility,
and reference for all life. I wondered if his linguistic form of
argument, might be hindering a sustained enquiry into his own
educative influence in the world as he speaks out against
eco-cultural injustice. I understood and appreciated just how
much his experience and reflections on his father's life and
death had influenced his "speaking out." I felt the need to urge
Feng to explore further how he was engaging with others in
evaluating his own influence and effectiveness in living his
ecological values in practice.
Lyubov Laroche writes on "Back to
the Future: Holography as a Postmodern Metaphor for Holistic
Science Education." From a holographic perspective the
hologram does not contain any parts. It is an undivided unity.
She believes that when participants enter a holotropic state of
consciousness, they have "authentic and convincing experiences of
conscious identification" (p. 257) with other people,
animals, ocean waves, plants, mountains, atoms, planet Earth, and
even the entire Cosmos:
"It seems there are neither
limits nor boundaries as to who or what participants could
become. Such experiences strongly suggest that each human might
well enfold information about the entire universe."
(p. 258).
"In the holographic universe,
the most important mission of science education is to educate a
sense of holographic oneness with the rest of the
world." (p. 268).
Laroche's contribution pushed to
the limits my understanding of education as a value-laden
practical activity. The Chapter captivated my imagination through
the power of language. I felt my learning grow as I developed my
understanding of a holographic perspective. I wondered how to
relate and integrate such a unified, holographic perspective in
educational enquiries of the kind, "How do I improve my
practice?" and "How can I help you to improve your learning?." I
looked for help in the Chapter and felt a limit in the metaphor
of the title to relate to the value-laden practical activity of
education. I wondered if Laroche's enquiries in "Back to the
Future", might, in the future, show how a holographic perspective
could influence the learning of students in their present science
education?
David Jardine, in his "Unable to
Return to the Gods that Made Them," explores the idea of
experience-as-suffering from a perspective in the intersections
between hermeneutics, ecology, Buddhism and the lived realities
of pedagogy. I do embrace the experience of suffering in my
educative relations. Much significant learning seems to involve
suffering in the sense of the pain of living contradictions when
embodied values are negated in practice. Sometimes the suffering
has been caused by external events beyond my own control and my
education has involved my responses to such events. What I find
so hopeful in this text as a whole is the feeling that the hope
in the pleasure of relationship can help to overcome the
debilitating influences of suffering in the lived realities of
pedagogy. I am thinking of a pedagogy in which individuals are
creating themselves through their own learning as they seek to
live more fully their ecology of bodymind.
Joanna Haskell in her,
"Experiencing Unknown Landscapes: Unfolding a Path of Embodied
Respect"asks, "How is it that we have become so separated
and disconnected from the beauty of our unfolding world? What
opportunities or possibilities might allow us to experience a
deep respect not only for each other but the living landscape?
As she explains:
Embodied respect, the
awareness that arises through forming perception while
experiencing, guides actions or choices, bringing forth a
capacity for embracing interactions of the unknown. If we remain
open-minded, that is, open to views, interactions and intuition,
then climbing mountains or scripting words emerge through the
flow of actions in conversation with the flesh of the
world. (p.292)
Until I heard Eliot Eisner's 1993
Presidential Address to AERA (Eisner, 1993) I was not aware of
the possibilities of multi-media forms of communication to
explain my educative influence with my students. I would urge
Haskell to explore the implications of such forms of
representation in her enquiry into the beauty of her/our
unfolding world.
Brent Hocking in, "Touched by
Gentle Breezes in Spring: An Ecological View of Renewal in
Teaching," reviews the key characteristics of his ecological or
ecophilosophical view.
Using points from his definition
of his ecological view I ask: How does your heightened sense of
the relationships underlying personal and collective experience
show me educational possibilities in the interplay between the
knower and known? Agreeing that notions of renewal raise deeply
ecological raise questions about the ethical dimensions of human
inquiry and knowledge--how do you participate in the world in a
way that shows the integration of your beliefs, principles and
the motivations underlying your actions? (p.311)
The Afterword is a Correspondence
between David Abram and David Jardine on "All Knowledge is Carnal
Knowledge."
David Abram: You know,
as a kid I actually loved numbers and their mysteries, but I got
befuddled by the way mathematics was taught in high school. I
mean, I was unable to just memorize formulas and simply plug 'em
into equations wherever needed (though I certainly tried to),
because, for some reason I felt I had to work those formulas out
afresh every time, feel it out in my body before I could deploy
them in any particular instance.... I simply had to
experience each formula in my muscles, had to feel how it moved,
how it acted, in order for it to make sense to me.... It took
many years before I was able to regain my appreciation and
fascination with that world.
David Jardine: You ask if I've
met other kids like that. Can you keep a secret? I'm that other
kid. And so are many of the children I see squatted in desks, and
many of the teachers, I meet, their eyes bloodshot with trying to
keep up the charade they don't even know they are in."
(p.322)
Some Evaluations and
Conclusions
I want to accept the editors'
invitation to "write myself into the text." I am unsure how to do
this in a way that is experienced as gently enquiring rather than
the violent disruption that can be experienced from the
traditional forms of "savage" or scholarly criticism that seem to
characterise descriptions of the "paradigm wars." My holistic
response to Unfolding Bodymind is that the text
communicates the embodied contradiction of holding together the
love of humanity of the contributors and their experience of its
violation, in a range of different contexts.
Perhaps I could begin my
evaluation by explaining why I value the experience of such
embodied contradictions in educational theorising. I imagine that
most readers carry an image of two aeroplanes, with passengers
and crew, being flown intentionally to destruction into the twin
towers of the World Trade Centre in New York on the
11th of September 2001. The event sandwiched between my
34th wedding anniversary on the 9th of
September and my Mother's 87th birthday on the
13th of September carries the power of the embodied
contradiction of my love of humanity and of its negation. In my
experience, existing as such a living contradiction stimulates
the imagination to ask, "What am I going to do about this?." My
imagination, pushed into action by my values, asks "How am I
going to improve my practice?." In my use of "I", I do not want
to be misunderstood. I want to avoid the critique made by Shroyer
(1973, p. xvii) of Heidegger's "I" that it remained formal while
pretending that it contained content in itself. I also want to
take heed of Kierkegaard's warning of the danger of the
imagination in creating a unity that became separated from
practical living. As Mary Catherine Bateson wrote:
Perhaps the issue is not a
fixed knowledge of the good, the single focus that millennia of
monotheism have made us idealize, but rather a kind of attention
that is open, not focused on a single point. Instead of
concentration on a transcendent ideal, sustained attention to
diversity and interdependence may offer a different clarity of
vision, one that is sensitive to ecological complexity, to the
multiple rather than the singular. (p.331)
In evaluating this text I have
been moved by the ideas to engage with a largely unfamiliar and
uncertain way of thinking and relating in terms of an ecology of
bodymind. In relation to my own judgements I feel confident when
I draw on my understandings from the traditions of linguistic,
phenomenological and dialectical philosophies. I have a history
of engagement with ideas from these traditions that inform my
evaluations. However, Unfolding Bodymind invites me to
move into a new possibility by engaging my past learning with a
creative response to, and within, an ecology of bodymind. In
accepting this invitation I have tried to show, through my
aesthetically engaged and appreciative responses (D'Arcy, 1999)
to the ideas from the different contributors, that I am walking
with them in their educational conversation. In accompanying them
I want to share some of my learning from my own educational
research to see if it resonates with their concerns in a way that
captivates their imagination and helps in some way to move their
own enquiries forward. I need to make a distinction here between
the evaluative judgements I make when I apply stable standards of
judgement to a piece of work and the evaluations I am making
here. My evaluations here are being made as part of my
educational enquiry as I seek to join an educational conversation
that is grounded in an ecology of bodymind.
From my viewpoint within such an
ecology, I feel connected in a network of relationships. I think
you will see such a network of relationships in the learning
resources at http://www.actionresearch.net.
One of the ways I use the new technologies is to turn a
digital video tape on my relationships in order to understand
better the nature of my educative influence so that I can work
with this better understanding to improve my practice of
educative relations. In the living theory and values sections of
actionresearch.net you will see a number of doctoral, educational
enquiries that celebrate similar values and ways of working to
the contributors to Unfolding Bodymind. In the multi-media
section you will see analyses of my own educative influence with
the learning of others. In particular you will see my attempts to
transform my embodied values into educational standards of
judgement in the practice of my educative relations and
contributions to educational theory and knowledge.
My purpose in setting side by side
Unfolding Bodymind with ActionResearch.net, as part of my
evaluation, is to suggest that together they dramatically extend
the growth of educational knowledge. I am thinking of this
extension in relation to the Themes of AERA 2000 and 2001: "What
we know and how we know it", and "Validity and Value in
Education Research." The dramatic increase in use of the internet
is stimulating research into e-learning. In reviewing
Unfolding Bodymind I have been drawn to focus on the
potential of e-learning in accepting the invitation to respond,
made by the editors in the text of Unfolding Bodymind. I
suspect that the networks of relationships that help to
constitute an ecology of bodymind will be increasingly influenced
by information and communications technology. To support this
move I have created a Forum in the Conferencing space of
ActionResearch.net and respond to the contributors of
Unfolding Bodymind and their readers, with the reciprocal
invitation to continue to share and develop our ideas and
practices, together. I trust that this review is experienced from
within an embodied educational spirit in dialogue. In saying
this, I feel the urge to repeat something written by Kilpatrick
in 1951, namely, that educational theory is a form of dialogue
that has profound implications for the future of humanity.
Unfolding Bodymind makes an important contribution to this
dialogue.
Note. Thanks are
due to my colleague Sarah Fletcher who urged me to go the extra
mile in walking and writing my way into the text.
References
Anderson, G.L. &
Herr, K. (1999) The new paradigm wars: Is there room for
rigorous practitioner knowledge in schools and universities?
Educational Researcher, Vol. 28, No.5, pp. 12-21,
40.
Eisner, E. (1993) Forms
of understanding and the future of educational research.
Educational Researcher, 22, 7, pp. 5-11.
Eisner, E. (1997), The
promise and perils of alternative forms of data representation,
Educational Researcher, 26, 6, pp. 4-10.
Husserl, E. (1931)
Ideas, p. 12. Translated by W.R. Boyce Gibson. London:
George Allen and Unwin Ltd.
Kilpatrick, W. H. (1951)
Educational Theory, Vol.1, No.1.
Merleau-Ponty, M. (1962)
Phenomenology of Perception. Translated by C.
Smith. London: Routledge and Kegan Paul (Original Work
published 1945)
Schon, D.
(1995) Knowing-In-Action: The new scholarship requires a new
epistemology. 27, 6, (27-34).
Shroyer, T. (1973)
Foreword p. xvii in Adorno, T. (Ed.), The Jargon of
Authenticity. Trans lated by Knut Tarnowski and
Frederic Will. London; Routledge and Kegan Paul.
Varela, F.J., Thompson, E. &
Rosch, E. (1991) The embodied mind: Cognitive science and
human experience. Cambridge, MA: MIT Press.
Whitehead, J. (1993)
The Growth of Educational Knowledge: Creating your own living
educational theories. Bournemouth; Hyde.
Whitehead, J. (1999) How do I
improve my practice? Creating a discipline of education through
educational enquiry. Ph.D. Thesis, University of Bath, in the
Living Theory section of http://www.actionresearch.net
About the Reviewer
Jack Whitehead
Department of Education
University of Bath
Bath, UK.
Dr. Whitehead's research interests
include educational theory, action research, values and
educational standards of judgement.
|
No comments:
Post a Comment