1. Global Partnerships as Sites for Mutual Learning: Journeys into transformation? You, Me and Diversity. DICE conference, St Patrick’s College Dublin. Nov 25-26 th 2011 Fran Martin, University of Exeter, UK.

2. Global Partnerships as Sites for Mutual Learning: teachers’ professional development through study visit courses http://education.exeter.ac.uk/projects.php?id=450 http://education.exeter.ac.uk/projects.php?id=450 “What impact do two North-South study visits have on teachers’ understanding of development issues and how does this inform their understanding of, and practice in, global partnerships?” 1.What do teachers from both North and South learn about development and global issues from their involvement in study visits? Two study visit courses: students, teachers and educators 2.Equal emphasis on learning of both northern and southern teachers 3.What are the key factors that prompt any changes in knowledges and beliefs? 4.How does this learning inform their practice over time?

3. Transformative Learning Focus on ‘form’ as well as ‘process’ What form does the transformation take? – Psychological approach, focus on changing individual ‘habits of mind’; self-actualisation – Sociological approach, focus on changing social ‘habits of mind’; individual ‘in relation to’ End goal individual or social (individuals in relation to) transformation? 3

4. Transformative learning processes Awareness of habits of mind, tacit assumptions – Disorienting dilemmas; displacement spaces Conscientization (Friere, 1972); but also ‘soul learning’ (Dirkx & Cranton, 2000) Openness to new perspectives Self-reflection, accommodation of new perspectives Revision of habit of mind 4

5. Postcolonial theory & Society Power, identity, representation, Othering, Essential categories, fixed narratives – ‘Single Story’ (Adichie, 2009) West and Western interests at the centre of intercultural relationships Social ‘habits of mind’ Neoliberal discourse [market forces] Liberal, paternalistic discourses [ethics of care] 5

6. Developing an ethical relationship Study visit courses address an epistemological concern about how knowledge of the ‘Other’ is constructed ‘Form’, or end goal, of transformation is challenging stereotypes Supported by Global Educational Partnerships that facilitate the study visits Requires a research design that aims to develop ‘an ethical engagement with the Other’ (Andreotti, 2007) 6

7. Canterbury Christchurch University, UK – Goodwill Children’s Homes, Southern India Three-week long visit to Kerala & Tamil Nadu, Southern India in July Trainee teachers, lecturers, education students Indian teachers act as hosts Strong link with a focus on charity Multi-sited study visit 7 India study visit course

8. Travelling – experiencing contrasting images Goodwill Homes, Thandigudi, - Being the teacher Kerala - Being the tourist

9. Teachers’ changing knowledge and understandings of development & global issues Recognising different forms of development- moving away from focus purely on economic development. More than one pathway of development- critically question Western-led development: “the Western world assumes its developed and that developing countries are developing to become more like Western countries” (Maxine, study visit interview) But... for some their experience reinforced existing views about ‘developing’ countries e.g. focus on deprivation and poverty: “I was astounded at the degree of poverty in the tribes... I just couldn’t believe that people were living like this in this day and age” (Rachel, Insights activity, India study visit)

10. Charitable giving and donor culture Participants rethinking their views on charitable giving & how it could perpetuate a donor culture: “particularly important in schools, where what we model is so important and where we do not want to offer over simplified solutions which might block a real understanding of the issues” (group notes, study visit follow-up session) Colonial patterns of relating to others ingrained in both the North and the South (e.g. participants being asked for money, sweets, favours)

11. Imogen: When we went to Elsie and Krishna’s, the Awake Mercy place, I felt ‘oh I really need to do something’. Helen: It’s a natural reaction isn’t it? Imogen: And I said to Hazel when I’m teaching I’d really like to send some kind of donation... and then we had this conversation with Fran about is fundraising actually a good thing?... At first I felt quite reluctant to agree with Fran because I think the natural human instinct is to help... Because how come England raises millions of pounds for Comic Relief?... I think sometimes you just need to look over the kind of bits in between…but then Fran was saying well what about the long term affects of being ignorant about other people in the world, thinking they’re only poor…I was thinking I would really like to do some kind of long-term topic work on it, not just a food, fashion, fund thing... not just looking at the bad, but looking at the good... thinking together with the children... But, yes, I did look at the length that Laura’s money would go to and just thought well actually at the end of the day, that’s really good. (Post-visit interview)

12. Transformational learning? Awareness of habit of mind, openness to new perspectives & self-reflection.... BUT, accommodation of new perspectives, revision of habit of mind?? Starting to question ‘habit of mind’ around fundraising but resisting Hierarchical (us/them, rich/poor) vs. relational thinking Importance of supportive relationships- displacement spaces. 12

13. When we were talking to Raja...about British colonialism and what it did for India, and not only just what the British did, but the Portuguese and all the other nations around the world. And, we kind of made this comparison that multi-national companies... some of them are doing what Britain did in colonial times: moving in, setting themselves up to make money and not always leaving a good footprint behind them. When they’ve got what they want, they up-sticks and leave…the Indian people with something to sort out[...]But he acknowledges the British did good here, they gave the infrastructure which they use now all the time, but it kind of led onto that whole, you know, money is really [...] we come here and we can get all kind of into this happiness and love thing, and peacefulness, and stuff, but actually at the end of the day when we go back home, I know for me, probably, it won’t take long for that all to go back out the window and for me to be concentrating back on my studies, my job and making money. So, I now go from here, for me personally, my experience now is to ensure that I have something... an experience whereby, I do go home and I don’t forget it, that love and happiness, those two words. (Mike, Question Wall activity)

14. 14 Becoming aware of ‘baggage’...it’s like being consciously aware of your incompetence in that particular area- that’s the difference. I’ve perhaps moved from being unconsciously incompetent around the terms of my prejudices and stereotypes[…] I think perhaps what it has done is stimulated an intention to reflect in action[...] So for example, the other day I was a group of students and I could not remember the name of this particular student, I knew that she was either Beyonce or she was Precious [...]I looked at her and I said, ‘I know you’re Beyonce or Precious’, and she said ‘I’m Beyonce’. And immediately I knew that my stereotyping and prejudice had caused woolly thinking[...] I said, ‘I think because I said you were either Beyonce or Precious, I’m saying that I can’t tell the difference between black people’ and I can, but I just need to work hard at it[...] And I went home that evening and I had my diary out [...] and it took me back to words like, ‘painting people with the same tar brush’[...] and I could locate some of that sort of attitudinal [thinking] was coloured or flavoured by an attitude about people looking all the same…I located it back in my childhood [...] from my own socialisation and I have recall about somebody saying that, ‘well all black people look the same’, and they don’t [...] I know I won’t make the mistake again. I think sort of ….the stimulus for reflection I made, reflection in action, has given me this sort of conscious, a conscious awareness to become more consciously competent about putting in breaks and checks and then going back and unpacking where those things come from. I would say that my pace is probably a little slower in the classroom because of that, because I really just want to keep that significant. (Megan, post-visit interview)

15. Social Transformation? Social ‘habits of mind’- recognising the social, cultural, historical contexts that inform how we relate to each other: It’s all about what [Freire] calls critical consciousness… where he says, you know, that once you’ve become critically conscious of your reality and the world around you, and what’s happening and who’s in control and who’s being oppressed and stuff, then that’s when you can rise up and try and come up against it. ( Mike, post-visit interview) Epistemological and ontological shift- need to act on new perspective Need for critical reflection Deep learning: [A]nd then you get the deeper thinking, where you have been affected at perhaps a more subconscious level and you’ve been processing that… and discussion helps you refine it. I suppose it’s like sieving stuff and the sort of stuff that stays in the sieve is perhaps the activity-based, less meaningful change stuff, whereas the liquor that comes through perhaps, for me [is the deep learning takes place]… (Megan, post-visit interview)

16. What have we learnt? Understanding how, in intercultural conversations, we ‘translate difference’ is key to better communication. Study visits therefore need to build in time to consider the ways in which former colonial relationships continue to influence how we relate to each other today. Learning is a relational, dialogic venture – preparatory phases need to consider southern perspectives and impact on southern people / communities / organisations. Openness to being challenged, and feeling ‘displaced’ (emotionally, physically, intellectually, spiritually) is a quality that can enhance learning. Going as a group and developing supportive group processes provides essential ‘safe spaces’ for responding to and processing difficult issues.

17. Concluding comments Transformative learning – Individual habits of mind – Social habits of mind – Postcolonial theory as means of raising awareness of social habits of mind in post-colonial contexts Lack of data on whether transformations are enduring Phase 3 longitudinal data – questionnaire for all respondents of study visits 2001-2010; follow-up in-depth semi-structured interviews 17

18. REFERENCES. Andreotti, V. (2007) An Ethical Engagement with the Other: Spivak's ideas on Education. Critical Literacy: Theories and Practices, 1(1), 69-79. Brock, C., Wallace, J., Herschbach, M., Johnson, C., Raikes, B., Warren, K., Nikoli, M. and Poulsen, H. (2006) ‘Negotiating Displacement Spaces’. Curriculum Inquiry, 36(1): 35-62 Jefferess, D. (2008), ‘Global citizenship and the cultural politics of benevolence’. Critical Literacies: Theories and Practices, 2(1), 27-36. Martin, F (2011) Global ethics, sustainability and partnership. In Butt (ed) Geography, Education and the Future. London: Continuum Martin, F (2008). Mutual Learning: The impact of a study visit course on UK teachers’ knowledge and understanding of global partnerships. Critical Literacy: Theories and Practice 2(1), 60-75. http://www.criticalliteracy.org.uk/http://www.criticalliteracy.org.uk/ Martin, F & Griffiths, H (2011). Power and representation: A postcolonial reading of global partnerships and teacher development through North‐South study visits. British Education Research Journal. DOI:10.1080/01411926.2011.600438 McQuaid, N. (2009), ‘Learning to ‘un-divide’ the world: The legacy of colonialism and education in the 21st century’. Critical Literacy: Theories and Practices, 3(1), 12-25. Mezirow, J. & Associates (2000) Learning as Transformation. San Francisco:Jossey Bass Said, E. (1978), Orientalism. London: Penguin Books. 18