NW 13 Philosophy of Education Archives

How theory matters in feminist posthumanist new materialist research

by Taylor, Fairchild, Zarabadi and Moxnes | NW 13 Philosophy of Education, NW 33 Gender and Education

We are four researchers at various career stages who share an interest in how feminist posthumanist new materialisms (FPNM) matters in our research, pedagogy and lives. This blog explores what FPNM theory offers educational researchers and gives examples how we have employed this in our research.

I came to theory desperate … to comprehend- to grasp what was happening around and within me

bell hooks

Teaching to Transgress - Education as the Practice of Freedom

Feminist posthumanist new materialist theory

Educational researchers and doctoral students are expected to have and/or use a conceptual or theoretical framework. From a FPNM perspective, this presumption presents some concerns: one, concepts and theories are not pre-existing things, ‘out there’, waiting for us to ‘apply’ them to a pre-existing question or problem; and two, it tends to hide how frameworks shape, define and mould research and researchers in particular ways. However, some researchers have worked with theory as a means to disrupt and defamiliarize dominant practices and categories (Ball, 1995; Lather & Smithies, 1997; Cannella, 1997; Butler, 1990/2006). In FPNM research, theory is an emergent material, practical, political, and relational practice entailing a socially engaged and situated mode of producing knowledge (Coole & Frost, 2010). Taking inspiration from the philosophy of immanence in which concepts are ‘invented’ and continually ‘created anew’ (Deleuze & Guattari, 1994), from posthumanist work which emphasizes the pluralization of ontology beyond the human (Braidotti, 2019; Bennett, 2016), from post-species work (Haraway, 2016), and from reconceptualizations of theory as a material-discursive practice (Barad, 2007; Jackson & Mazzei, 2012), FPNM puts theory to work as a move against human-centric objective mastery. In FPNM, theory is an emergent, embodied, processual practice of knowledge-ing (Taylor, 2021) where theory always materializes in entangled acts of living-researching-becoming.

Working with theory; Living theory

Ahmed (2017) sees theory as doing more the closer it gets to the skin. FPNM theories have the potential to intersect with work in Black Studies (Sharpe 2016, McKittrick 2021), feminist Latina studies (Morega & Anzaldúa, 2021) and Indigenous and decolonising methodologies (Tuhiwai Smith, 2021). In these intersections, theory and practice intertwine with stories of land, body, pain and hope, where the materiality of theory lives in the flesh connecting past, present, futures. Thinking with Multiverse and Pluriverse suggests a range of possible realities exist simultaneously rejecting the notions of fixity and universality (Fairchild, 2023). Therefore, FPNM enhances our capacities to theory’s intimate entanglement with materiality; living FPNM theory highlights the multiplicities of the here-and-now, the past-present and the yet-to-come, encouraging researchers to consider how power and boundaries are constituted and how we may re-imagine different ways of mattering. Living theory is an ethico-onto-epistemological commitment in FPNM research, it informs and is immanent to everything we do, prompting us to question: ‘Who has the power to bring/use/talk about theory’, ‘What theory might become and do after white western humanism?’ ‘How might theory move to attend to new modes of living, doing and knowing?’

Shiva: Materialising the lived experiences of racial harassment

Lived theory in my forthcoming article emerged with hair/her stories of British-Bangladeshi Muslim schoolgirls of my research (Zarabadi, forthcoming 2024). In this article, I focus on the assemblages that hair affectively enables or constrains and the new and different relations that hair produces. I explore material moments when boundaries between human and more-than-human bodies, stories and experiences fade and ‘hairy assemblages’ of pain, injustice, resistance and hope emerged. With posthumanising hair and hair/her stories, I think with hair as lived theory and method, not only to matter with what matters for Muslim schoolgirls, but also to relocate the analytical frame of thinking and researching educational environments and practices towards multiple and untracked material experiences (Zarabadi 2022). Hair as affective agential actants in life stories of Muslim schoolgirls can enable or constrain their bodies and everyday educational embodied and embedded lived experiences into different ‘racialising assemblages’ (Weheliye, 2014). Entangling with hair/her stories as lived theory is a response to Hartman’s call “to tell a story capable of engaging and countering the violence of abstraction” (2008, p. 7).

Anna: Reading, thinking, doing, articulating theory

“Overwhelmingly, theory is bodily, and theory is literal. Theory is not about matters distant from the lived body; quite the opposite”, writes Haraway (2004, p. 68). A particular day in my teaching career awakened awareness for how bodily theories can be. When doing theories in teaching, we, student-teachers and myself, were reading and discussing materiality. Nyhus (2013) writes about how much time young children spend tied up in chairs, waiting. To challenge the student teachers’ relations to theories about materiality, I fastened the bodies of the student-teachers loosely to their chairs with ropes. Before fastening each one, I asked for permission. Those who were not attached volunteered to help untangle their fellow students, if needed. With the student-teachers consent to remain sitting tied in this way, unable to touch each other and their things, I continued with a short lecture. Our bodily affects and reactions created many discussions about ethics and professional practice, and became something the student-teachers referred to when discussing other theoretical aspects regarding practices with young children later on. Both bodies and language is “the effect of articulation” (Haraway, 2004, p. 105), and through the session theory became articulated bodily.

Nikki: The spaces of theory

Space as living theory requires an attention to materiality and time; space is created and modified by techniques, material objects, historical happenings, and social production (Santos, 2021). Living theories call for educators to be aware of their role in the constant transformation of space and how techniques materialise the political nature of learning. Pedagogies of mattering in higher education open up spaces of possibility for students to co-construct reading lists and lecture content and support the redesign of curriculum and assessment. Paying attention to classroom environments considers how power materialises in/as inclusion or exclusion (Gravett et al., 2021; Fairchild et al., 2024). Taking students on field trips can help them understand the challenges of accessing outdoor environments and support them to connect this to their developing education practices (Fairchild, 2021). These examples focus on the power of spaces and how attention to materiality produces new possibilities for thinking otherwise. Space, place and time are contingent and pedagogical, opening up opportunities for students/educators to create their own praxis.

Carol: Living theory with objects-bodies-spaces

Thing theory (Bennett, 2010) enacts the ontological presumption that things are not inert, dead and passive but are ‘vibrant matter’ with agentic capacities. Things’ liveliness produces actions, affects and interventions, and things also act in congregation with other objects, humans, animals, atmospheres, the weather etc. Focusing on things in classrooms brings to the fore the material agency of mundane, everyday objects’ and how their entanglement in educational practices produces inequalities, exclusions and differential matterings. For example, I analysed gender and power via the liveliness of a chair, a pen, a whiteboard and a T-shirt (Taylor, 2013), classroom exclusions and tables (Taylor, 2017), and bags and string to reconceptualize participation and feminist praxis in research (Taylor et al., 2019; Taylor 2022a). Recently, I have developed ‘posthuman object pedagogies’ as a research practice of ‘thinking with things as a means of thinking with theory’ (Taylor et al., 2022b, p. 206), and used arts-based approaches to consider what doors do as barriers and enablers in educational spaces (Taylor et al., 2023).

Living theory for better futures

A passionate question animates how we four work with, and embody, the living theory of FPNM: ‘What sorts of knowledges and knowledge-making practices in educational research do we need to produce different modes of being-knowing-doing so we can resist anthropocentric modes of research based in extractivism and exploitation?’ Living FPNM theory is concerned with ways to live, think, research, work, and care in relation with other human-nonhuman bodies, things, environments, and planetary systems. Living FPNM theory is a research praxis aimed at producing more curiosity, more attentiveness, more relationality, more kindness: it entangles us materially in human-nonhuman lifeworlds that affects us making us feel something. It changes the way we think, creating a more capacious, inclusive and affirmative sense of what educational research can be and what education can become.

Notes: The figures in this blog have been composed of from images we have used in our work, apart from one of these images which was taken from Vogue Mexico: The Climbing Cholitas, 2019, Directed by Yumna Al-Arashi, https://vimeo.com/367077642 Accessed 1 May 2024.

Key Messages

• To conceptualize theory as an emergent material, practical, political, and relational practice entailing a socially engaged and situated mode of producing knowledge.

• To re-think our ethico-onto-epistemological practices as an embodied mode of living theory emergent in and through response-able acts of living-researching-becoming.

• To consider about how feminist posthumanist new materialist (FPNM) theory enables us to move and attend to new modes of living, doing, teaching, researching and knowing.

• We suggest that working with theory/ living theory changes not only the way we think, but creates a more capacious, inclusive and affirmative sense of what educational research can be and what education can become.

Professor Carol A. Taylor

Professor of Higher Education and Gender in the Department of Education, University of Bath

Professor Carol A. Taylor is Professor of Higher Education and Gender in the Department of Education at the University of Bath where she leads the Reimagining Education for Better Futures research group. Carol’s research focuses on the entangled relations of knowledge, power, gender, space and ethics in higher education and utilizes trans- and interdisciplinary posthumanist and feminist materialist theories and methodologies. Carol co-edited the journal Gender and Education for 7 years (2016-2023), and currently serves on the Editorial Boards of Teaching in Higher Education, Critical Studies in Teaching and Learning and Journal of Posthumanism. Her latest books are J. B. Ulmer, C. Hughes, M. Salazar Pérez & C. A. Taylor (Eds.). (2024) The Routledge International Handbook of Transdisciplinary Feminist Research and Methodological Praxis; Fairchild, N., Taylor, C.A., Benozzo, A., Carey, N., Koro, M., & Elmenhorst, C. (2022). Knowledge Production in Material Spaces: Disturbing Conferences and Composing Events. London: Routledge; and Taylor, C. A. and Bayley, A. (Eds.) (2019) Posthumanism and Higher Education: Reimagining Pedagogy, Practice and Research. London: Palgrave Macmillan.

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Dr Nikki Fairchild

Associate Professor in Creative Methodologies and Education at the School of Education, Languages and Linguistics, University of Portsmouth.

Dr Nikki Fairchild is an Associate Professor in Creative Methodologies and Education at the School of Education, Languages and Linguistics, University of Portsmouth. Her research is theoretically informed by critical feminist materialist, posthumanist, and agential realist theory. She employs creative methodologies to disturb knowledge production and relationality by entangling materiality, gender, place-spaces, time, temporality and (early) childhoods. She is an Associate Editor for the Journal of Posthumanism and on the Editorial Boards of Contemporary Issues in Early Childhood, Norland Educate Research Journal, and Gender and Education. Her latest book is Fairchild, N., Taylor, C.A., Benozzo, A., Carey, N., Koro, M., & Elmenhorst, C. (2022). Knowledge Production in Material Spaces: Disturbing Conferences and Composing Events. Routledge.

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Dr Anna Moxnes

Associate Professor, Department of Early Childhood Teacher Education (ECTE), University of South-Eastern Norway

Anna Rigmor Moxnes, PhD, is Associate Professor at the department of Early Childhood Teacher Education (ECTE), University of South-Eastern Norway and works as educator in pedagogy and mentoring. Her recent research-projects are ‘Children and animals relationships’, ‘Mentoring’ and ‘Teaching slowly’. She is inspired of feminist new materialism and post-human theories.

Her latest book is Moxnes, A.R., Wilhemsen, T., Øvreås, S.,Santan, M.O. & Aslanian T.K. (2022).

Barnehagelærerutdanning i endring – å forske på egen praksis i høyere utdanning.

[Early Childhood Teacher Education in Change - research on own practice in higher education].

Universitetsforlaget.

Dr Shiva Zarabadi

Dr Shiva Zarabadi holds a Ph.D. in Education, Gender, Feminist New Materialism and Posthumanism from UCL Institute of Education. Her research interests include feminist new materialism, posthumanism and intra-actions of matter, time, affect, space, humans and more-than-humans. She uses walking and photo-diary methodologies to map relational materialities in ordinary practices. She is the co-editor of the book Towards Posthumanism in Education: Theoretical Entanglements and Pedagogical Mappings (Routledge) and the author of ‘Bodies of Walking: Trans-Materializing the Experiences of Racial Harassment’ in Cultural Studies ↔ Critical Methodologies and ‘Watery assemblages: the affective and material swimming-becomings of a Muslim girl’s queer body with nature’ in Australian Journal of Environmental Education.

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References and Further Reading

Ahmed, S. (2017). Living a Feminist Life. Duke University Press.

Ball. S. J. (1995). Intellectuals or Technicians? The Urgent Role of Theory in Educational Studies. British Journal of Educational Studies, 43(3), 255-271. https://www.jstor.org/stable/3121983

Barad, K. (2007) Meeting the Universe Halfway. Durham, NC: Duke University Press.

Bennett, J. (2010). Vibrant Matter: A Political Ecology of Things. London: Duke University Press.

Braidotti, R. (2019). Posthuman Knowledge. Polity Press.

Butler, J. (1990/2006). Gender Trouble: Feminism and the Subversion of Identity. Routledge.

Cannella, G. S. (1997). Deconstructing Early Childhood Education: Social Justice and Revolution. Peter Lang Publishing.

Coole, D., & Frost, S. (2010). New Materialisms: Ontology, Agency, and Politics. Duke University Press.

Deleuze, G., & Guattari, F. (1994). What is philosophy? Verso Books.

Fairchild, N. (2021) Pedagogies of place-spaces: walking-with the post-professional, PRACTICE [online first]. https://doi.org/10.1080/25783858.2021.1968279

Fairchild, N. (2023). Multiverse, Feminist Materialist Relational Time, and Multiple Future(s): (Re)configuring Possibilities for Qualitative Inquiry. Qualitative Inquiry [online first]. https://doi.org/10.1177/10778004231176753

Fairchild, N., Gravett, K., & Taylor, C. A. (2024). Pedagogies of Mattering in Higher Education: thinking-with posthumanist and feminist materialist theory-praxis. In J. Bustillos Morales & S. Zarabadi (Eds.), Towards Posthumanism in Education: Theoretical Entanglements and Pedagogical Tracings (pp. 123-136). Routledge.

Gravett, K., Taylor, C. A., & Fairchild, N. (2021). Pedagogies of mattering: re-conceptualising relational pedagogies in higher education. Teaching in Higher Education [online first]. https://doi.org/10.1080/13562517.2021.1989580

Haraway, D. J. (2004). The Haraway reader. Routledge.

Haraway, D. J. (2016). Staying with the Trouble: Making Kin in the Chthulucene. Duke University Press.

Hartman, S. (2008). Venus in Two Acts. Small Axe: A Caribbean Journal of Criticism, 12(2), 1–14. https://doi.org/10.1215/-12-2-1

hooks, b. (1994). Teaching To Transgress (1st ed.). Routledge.

Jackson, A. Y., & Mazzei, L. (2012). Thinking with Theory in Qualitative Research: Viewing Data Across Multiple Perspectives. Routledge.

Lather P.A., & Smithies, C. S. (1997). Troubling The Angels: Women Living With HIV/aids. Routledge.

McKittrick, K. (2021). Dear Science and Other Stories. Duke University Press.

Morega, C., & Anzaldúa, G. (2021). This bridge called my back: writings by radical women of color. 40^th anniversary edition. SUNY Press.

Nyhus, M. R. (2013). Ventebølger. Venting og de yngste barnas rom for medvirkning i barnehagen. [Waiting-waves. Waiting and the youngest childrens room for participating in Kindergarten.] Fagbokforlaget.

Santos, M. (2021). The nature of space. Duke University Press.

Sharpe, C. (2016) In the Wake: On Blackness and Being. Duke University Press.

Taylor, C. A. (2013). Objects, bodies and space: Gender and embodied practices of mattering in the classroom, Gender and Education, 25(6), 688–703. https://doi.org/10.1080/09540253.2013.834864

Taylor, C. A. (2017). Rethinking the empirical in higher education. International Journal of Research and Method in Education, 40(3), 311–324. https://doi.org/10.1080/1743727X.2016.1256984

Taylor, C. A. (2018). Edu-crafting posthumanist adventures in/for higher education: A speculative musing, Parallax, 24(3), 371-381. https://doi.org/10.1080/13534645.2018.1496585

Taylor, C., Fairchild, N., Elmenhorst, C., Koro-Ljungberg, M., Benozzo, A., & Carey, N. (2019). Improvising Bags Choreographies: Disturbing Normative Ways of Doing Research. Qualitative Inquiry, 25(1), 17-25. https://doi.org/10.1177/1077800418767210

Taylor, C. A. (2021). Knowledge matters: Five propositions concerning the reconceptualisation of knowledge in feminist new materialist, posthumanist and postqualitative approaches. In K. Murris (Ed.) Navigating the Postqualitative, New Materialist and Critical Posthumanist Terrain Across Disciplines: An Introductory Guide. Routledge.

Taylor, C. A., Tobias-Green, K., Sexton, J., & Healey, J. (2022a). Regarding string: A theory-method-praxis of/for co-compos(t)ing feminist hope. Reconceptualizing Educational Research Methodology. 13(2), 47-73. https://doi.org/10.7577/rerm.4910

Taylor, C. A., Hogarth, H., Barratt Hacking, E., & Bastos, E. (2022b). Posthuman Object Pedagogies: Thinking with Things to Think with Theory for Innovative Educational Research, Cultural and Pedagogical Inquiry. 14(1), 206–221. https://journals.library.ualberta.ca/cpi/index.php/cpi/article/view/29662/21668

Taylor, C. A., Albin-Clarke, J., Broadhurst Healey, K., Hogarth, H., Lewis, Z., Pihkala, S., Smith, S., Cranham, J., Latto, L. (2023). What do doors do? Door storyings, matterings, adventurings and commonings. Qualitative Inquiry[online first]. https://doi.org/10.1177/10778004231196184

Tuhiwai Smith, L. (2012). Decolonizing Methodologies: Research and Indigenous Peoples (2nd Ed). Zed Books Ltd.

Weheliye, A. G. (2014). Habeas Viscus: Racializing Assemblages, Biopolitics, and Black Feminist Theories of the Human. Duke University Press.

Zarabadi, S. (2022). Watery assemblages: The affective and material swimming-becomings of a Muslim girl’s queer body with nature. Australian Journal of Environmental Education 1-11. https://doi.org/10.1017/aee.2022.39

Zarabadi, S. (Forthcoming 2024). ‘Hair-ing and haring: Post (auto) theoretical more-than-human entanglement with hair/her/stories of Muslim schoolgirls’, Gender and Education SI: Gender, Feminisms and the ‘Posts’: Contemporary Contestations, New Educational Imaginaries & Hope-full Renewals.

You’ve been hired! Exploring the future of learning design using speculative methods

by Dr Eamon Costello | ESAI, NW 13 Philosophy of Education, NW 16 ICT in Education and Training

The latest annual survey from the Association for Learning Technology (ALT) highlights the changes in the profession of those who work in the spaces where technology, teaching, and learning intersect. The brokers who work in these vital in-between places of education have been referred to as “third space professionals”.

A range of titles is reported in the ALT annual survey by respondents, with the most common being “learning technologist”. For real, paid work, people apply for more prosaic-sounding jobs than that of a “third space professional”. There may be gaps, if not tensions, between academic parlance and how we speak in the real world.

If this resonates with you, and you are a pragmatic person who seeks tangible, real-world solutions, rather than abstract academic notions, then stop reading now. If, however, you would like to work at a more-than-real posthuman University – in an entanglement of technology, plants, animals, emotions, gods, and demons, where you would write learning designs directly onto other people’s hearts – then read on.

Key Messages

Learning designer/technologist roles continue to increase greatly both in number and their scope.
The roles of learning designers/academic developers/learning technologists/heads of teaching and learning centres are vitally important but complex.
Speculative methods are being increasingly used in both teaching and educational research.
Speculative methods (specifically speculative fiction) can be used to think about the impact of learning design roles and imagine strange but bright university futures for and of them.

Conceptualising learning design roles

A recent exercise conducted with learning designers in Ireland aimed to creatively analyse, conceptualise and represent the role of learning designer. It proceeded from the contention that a digital learning consultant, or an academic developer, or a head of digital education, are more than their titles. And they are more than their skills. Indeed, they are more than human. We do not live as job titles, as bunches of disembodied skills and competencies, nor even as perfectly differentiated individual human beings. Rather, we live deeply entangled in the language that describes us, in the tools we use [1], in each other, and in the non-human beings of this world [2].

To make sense of this provocation, and to learn how learning designers actually feel and live this entanglement, we adopted a more-than-real speculative approach. Speculative methods are not premised on measurement or “what works” but rather on “not-yetness”. They attempt to create or leave space for dreaming about what is yet to come. They are approaches “aimed at envisioning or crafting futures or conditions which may not yet currently exist, to provoke new ways of thinking and to bring particular ideas or issues into focus” (Ross, 2007).

In our study, we analysed a collection of job postings for learning technology roles advertised in Ireland during the pandemic. Based on these, we interviewed several fictional learning designers. These people had just been hired into a strange university that exists in the near future. Below is an excerpt from one such fictional interview, adapted from the preprint version of our article, the full version of which you can read in the journal Learning Media and Technology.

Christine:

What was your last question? My learning design super-power? Ha ha, I like it! Well, we took this Info Lit class one time on posthumanism and speciesism. Also, that year we were editing Wikipedia, to fill in gaps on famous women, so I did Frances Power Cobbe. She campaigned for animal rights and the rights of women to vote and attend university. I went down a bit of a rabbit hole then, and read all about the Brown Dog affair, but I had to stop after a while because it was just so horrible that someone could be cutting up a dog who was clearly in distress. When I read about the medical students taking down the statue that commemorated the dog, I just felt my body shaking and I took both hands off my iPad and let it drop to the ground.

Anyway, long story short, I pick the ability to speak to animals as my superpower. I look after all the animals here in the Animal Aid Division of the Learning Design Deck. Me, and my friend Pema.

It all started with Isha. As a blind student, she had to fight for literally everything during her time in the University and for her dog Sandy too. But one time we were doing all this big data stuff, trying to catch people cheating in exam halls. An algorithm checked the similarity of students who sat close together and triangulated with sweat levels the system could see on their skin. We were looking at all these mood maps and I noticed that people sitting near Sandy in the exams seemed calmer. So that’s how the project of allowing dogs in exam halls started, because they had such a positive effect on people. And then we were loaning dogs out to students to take walks with. That evolved into our Library Dogs initiative. Later, I went back and looked at the data and realised that there was some uplifting effect for students in exams sitting near windows. Turns out, just seeing some plant life is good for you, a little bit of green. So, we started working connecting students with trees. The researchers were all excited and talking about oxytocin levels and so on, but it just seems like basic sense to me. It’s like something I heard once about how you need connection but you don’t need another person necessarily, just one tendril of love to something, and that could be looking in a dog’s eyes or touching a tree [3].

And the whole thing grew from there really, and we are rewilding parts of the University now. I look after all the animals, primarily the dogs, but also the ones that are part of other projects: cats, monkeys, snails, kites, buzzards, crows. And the sand martins who do this like hunting ballet over the lake in the evening when I’m walking home – sweeping through invisible clouds of insects. There was some dispute I think, a student protest, as the University wanted to build something where the lake is – maybe a carpark.

How does that one go? University (noun): A set of warring fiefdoms united around a common cause of parking. That’s the biggest threat to the plant and animal projects – new university buildings and developments. But my favourite part of the Uni is a patch of old scrub out back of the library. It must be earmarked for a building because it’s not landscaped or mowed or anything. It’s just thistles and poppies and stones but sometimes I go in and lie down there. I try to feel the world under me to see if I’m still here or maybe if it’s still there.

Conclusion

This blog post attempts to give a flavour of how speculative methods, in this case, design fiction, can be used to represent and explore evolving educational roles. The next step of the research involved analysing the above persona, along with two others, by presenting them to real-life learning designers to seek their feedback on the fictions’ validity, and resonance or otherwise, with their own lived experience.

We drew on literature related to ethics of care in education and the philosopher and theorist Simone Weil to help frame this analysis. You can read about what happened next in the full version of the associated article. Our work tried to show people with complex embodied existences that spread beyond the formal boundaries of their work in educational settings. We attempted to counter the neoliberal construction of identities of workers that are comprised of disembodied skills. Instead, we tried to problematise this question of who and what people do in particular roles, not according to their skills alone, but as people who have bodies that experience joy and suffering.

We attempted to show learning designers as existing in a tangled web of objects, people, and experience. In this way, we hopefully shone some light on the complex roles these people play in the messy territories of contemporary, and near future, education.

Acknowledgements

A wonderful team of learning design and learning design-adjacent superheroes contributed to the published article (Costello et al, 2022): Steve Welsh, Fiona Concannon, Tom Farrelly, Clare Thompson and Lily/Prajakta Grime (who is doubly acknowledged as the creator of the beautiful images).

Dr Eamon Costello

Associate Professor of Digital Learning

Dr Costello has worked in industry and university settings for over 25 years. He is deeply curious about how we learn in different environments. He is also concerned with how we actively shape our world so that we can have better and more humane places in which to think, work, live, and learn. He has taught and researched a wide range of topics in the places where people and technology mingle. He is an advocate of using the right tool for the job or sometimes none at all, for not everything can be fixed or should be built.

Twitter: https://twitter.com/eam0 RG: https://www.researchgate.net/profile/Eamon-Costello Linkedin: https://www.linkedin.com/in/eamoncostello?originalSubdomain=ie Website: https://www.dcu.ie/stemeducationinnovationglobalstudies/people/eamon-costello

References and Further Reading

[1] Fawns, T. (2022). An Entangled Pedagogy: Looking Beyond the Pedagogy—Technology Dichotomy. Postdigital Science and Education, 1-18. https://doi.org/10.1007/s42438-022-00302-7

[2] Gourlay, L., Littlejohn, A., Oliver, M., & Potter, J. (2021). Lockdown literacies and semiotic assemblages: academic boundary work in the Covid-19 crisis. Learning, Media and Technology, 46(4), 377-389. doi:https://doi.org/10.1080/17439884.2021.1900242

[3] Brach, T. (2012). Radical Acceptance: Awakening the Love that Heals Fear and Shame. London: Random House.

Costello, E., Welsh, S., Girme, P., Concannon, F., Farrelly, T., & Thompson, C. (2022). Who cares about learning design? Near future superheroes and villains of an educational ethics of care. Learning, Media and Technology, 1-16. https://doi.org/10.1080/17439884.2022.2074452

Walking together apart – how mobile material methods can help us think towards better educational futures

by Bastos, Hogarth, Taylor, Barr, Barratt-Hacking, Cranham, Hewlett, | NW 13 Philosophy of Education

Whilst working from home during the COVID-19 pandemic, many of us have been bound to our chairs and desks, suffering screen fatigue, isolation, and anxiety. In this context, an invitation to ‘get up and move’ enticed seven of us, all at different stages in our careers, to take part in a refreshing research opportunity. This blog offers some insights which emerged as we walked, talked, wrote, crafted, and immersed ourselves in walking as a methodological practice.

An invitation: ‘Get Up and Move’

Framed by the feminist approach of Collective Biography (Gannon and Davies, 2006), we shaped a practice of walking together-apart which involved us in walking in different geographical locations at more or less the same time in relation to an agreed aim. This helped us shape walking together-apart as a mode of knowledge-making that is relational, embodied, and collaborative, and that (we think) offers the means to think and work towards better, more hopeful educational futures.

Walking as method

Walking is an embodied, mobile, materialist research methodology which challenges the positioning of language and human interaction as the central feature in research (Taylor, 2020). It creates opportunities for research that is embodied, multi-sensory, emergent, relational, situated and bound to time, context, and location. Further, walking methodology reveals how geographies and histories are shaped by colonialist practices (Springgay and Truman, 2018).

In our Get Up and Move project, we experimented with paying attention to the places and spaces where we were walking. We adopted a materially engaged and situationally immersed research positionality, allied to Karen Barad’s feminist posthumanist orientation where ‘knowing does not come from standing at a distance and representing but rather from a direct material engagement with the world’ (Barad, 2007, p.49). This methodology involves a research orientation to the not-yet-known and to knowledge as a space of possibility.

Walking together-apart

The COVID-19 pandemic continues to take its toll as we process and experience the traumas of living with the virus and the uncertainty regarding potential new viral mutations, fluctuating infection rates, and accompanying new bodily practices of mask-wearing, and varying governmental and personal restrictions on social freedoms. Within these new and harsh conditions, the lockdowns imposed to slow down the spread of COVID-19 offered educational opportunities to connect online in new ways.

Using a feminist posthumanist walking as methodology and Collective Biography approach, we engaged in a series of walkings, writings and reflections, creating and co-creating knowledge together-apart. Collective biography focuses on the collaborative production of written memories and a collective re-thinking and re-writing of meanings. It is a feminist method for moving beyond the individual towards a practice of co-authorship (Fairchild, 2021) in which research productions are collaboratively produced and ‘owned’.

Collaborative Biography challenges traditional individualistic social science approaches and privileges the moments as they happen. It encourages us to pay attention to the mundane, the micro, and that which is often taken for granted.

The walks

We enacted the methodology of walking together-apart in three walks: the first was in a familiar place which focused on noticing; the second was in an unfamiliar place and sought to attend to bodies and bodily sensings, and the third was at dawn focusing on the elements and atmosphere.

After each walk, we recorded individual stories in which we attended to embodied moments, collecting these in our ‘treasure chest’ (our shared online site). Later, together-apart in online group discussions, shared themes, and experiences emerged in a process of collective re-creation of memory and meaning. Through this iterative telling, listening, and writing process, particular things came to matter.

Data experimentations

Our ongoing encounters in researching our walking insights together-apart encouraged us to engage creatively with the data. Our treasure chest encompassed multiple forms of data – photographs, videos, written text, poems, sounds, and recordings of online conversations.

In a ‘first pass through the data’ we sifted through the folder, responding to what was there. Sharing these responses led to conversations that sprawled in unanticipated ways ranging from how our bodies meet the world – cold teeth, runny nose, wet socks – to big discussions about colonialism, misogyny, violence, and poverty.

As we continued thinking, writing, talking, and crafting, certain moments resonated, providing us with themed scents to pursue and paths to wander. Our knowledge-making was rhizomic, a botanic metaphor of a plant stem which creeps underground sending out roots and shoots, and which we use, following Deleuze and Guattari (1987), to describe the complex, nonlinear, erratic and nomadic nature of knowledge production.

Our experimentations in collaborative writing (Cranham et al., 2023, f.c.), string figuring and collage, and painting with data in hybrid classrooms were swept by the affective, exhilarating processes of becoming-we, leaving us joyfully animated in nurturing collaboration.

Insights for education

Walking as a methodological practice unveiled insights to knowledge-making in the following ways:

First, such approaches are slow. They require time and space to linger in the moment and to experience and learn with the world as it is encountered.

Second, the methodological practice of attentive noticing enables us to apprehend the significant role of the more-than-human (for example, objects, animals, nature). This displacement of human exceptionalism can be life-affirming and produce more generous and inclusive research and education practices.

Third, through an ethical process of care, trust, honesty, and open collaboration, ‘I’ became ‘we’, and ‘mine’ became ‘ours’, enabling knowledge creation beyond the individual. The knowledge that emerged was transversal, becoming an affective flow across the group, materialising in shared moments of laughter, insight, and silent musing.

Fourth, embracing the unknown involved trusting something exciting would emerge and a willingness to take a risk.

Fifth, creative open-ended methods disrupt current thinking and help recast what matters in education. They reject disciplinary boundaries and goal-oriented approaches, resisting current neoliberal practices that tend to promote individualised competitive practices over collaboration.

Walking and Collective Biography helped us envisage and enact more relational, embodied, collaborative, inclusive and joyful research practices – these, we think, can help inform better educational futures for students and staff.

Key Messages

The COVID-19 pandemic enabled using online spaces to connect and do research in new ways.

Walking as a methodology offers possibilities for research that is embodied and attends to both the human and nonhuman world.

Collaborative approaches have potential to disrupt neoliberal practices that promote individualised competitive practices that dominate the academy.

Such approaches are slow and require developing care-full relationships founded on trust and ethical engagement

References and Further Reading

Barad, K., 2007. Meeting the universe halfway: Quantum physics and the entanglement of matter and meaning. Durham and London: Duke university press. Barad, K., 2007. Meeting the universe halfway

Cranham et al., 2023 (f.c.). Not mine, not yours, but ours: Collaborative writing simultaneously together-apart. In Hughes, C, Taylor, C. A., Salazar Pérez & Ulmer, J. (Eds.) The Routledge International Handbook of Research and Methods in Transdisciplinary Feminism. London: Routledge.

Deleuze, G. and Guattari, F., 1987. A thousand plateaus: capitalism and schizophrenia. Minneapolis: University of Minnesota Press. https://www.upress.umn.edu/book-division/books/a-thousand-plateaus

Fairchild, N., 2021. Pedagogies of place-spaces: walking-with the post-professional, PRACTICE, DOI: 10.1080/25783858.2021.1968279 https://www.tandfonline.com/doi/full/10.1080/25783858.2021.1968279

Gannon, S. and Davies, B., 2006. Doing collective biography: investigating the production of subjectivity. Maidenhead, England: Open university press. https://link.springer.com/chapter/10.1007/978-94-6091-615-1_10

Springgay, S. and Truman, S.E., 2018. Walking methodologies in a more-than-human world. Abingdon: Routledge. https://www.routledge.com/Walking-Methodologies-in-a-More-than-human-World-WalkingLab/Springgay-Truman/p/book/9780367264956

Taylor, C. A., 2020. Walking as trans(disciplinary)mattering: A speculative musing on acts of feminist indiscipline. https://www.researchgate.net/publication/341470739_Walking_as_transdisciplinarymattering. In Taylor, C. A., Ulmer, J., and Hughes, C. (Eds.) (2020) Transdisciplinary Feminist Research: Innovations in Theory, Method and Practice. London: Routledge. pp. 4–15. https://www.routledge.com/Transdisciplinary-Feminist-Research-Innovations-in-Theory-Method-and-Practice/Taylor-Ulmer-Hughes/p/book/9780367500511

The Promise of Donna Haraway’s Philosophy: Knotting Together Better Educational Futures

by Taylor, Fairchild, Zarabadi and Moxnes | Emerging Researchers' Group, NW 13 Philosophy of Education, NW 33 Gender and Education

As we have grappled with critical questions in our research and teaching, all of us contributing to this blog have been energised by Donna Haraway’s work. This blog explores the promise of Haraway’s philosophy for knowledge, learning and education. Donna Haraway’s philosophy offers conceptual and practical resources for navigating the complexities of contemporary educational problems.

Reconceptualising knowledge, learning and education with Donna Haraway

Haraway’s major early intervention was to challenge traditional notions of objectivity – which she called ‘the God trick’ (Haraway, 1988). She argued that objectivity was a Western masculinist, patriarchal tradition, which presumed researchers could be impartial, observe and produce ‘Truth’. This damaging fallacy has conferred epistemological status on science delegitimizing many other ways of knowing. Haraway opposes ‘the God trick’ with the concept and practice of ‘situated knowledges’ which pose a feminist critique demonstrating that knowledge practices are ‘political’ and that some knowledges have been (illegitimately) disqualified by dominant science. Recognising that all knowledge is located and relies on partial perspectives allows for the inclusion of lived material realities and feelings that shape our educational experiences.

The concept and practice of learning is central to Haraway’s oeuvre. Learning happens in the world, attending to our being-in-relation with the world and other species. Learning is an enactment: she calls it a ‘corporeal cognitive practice’ (Haraway, 2016a: 277), a material semiotic co-composition of relational acts of thinking and doing. Learning comes about through specific, mundane, embodied acts of communication that forge partial connections across the differences (of race, class, geography or species) that divide us.

Haraway’s philosophy, and its promise for education, demonstrates the need to move beyond human exceptionalism. It is an urgent call for us to take responsibility for how humans have produced alarming natural-cultural conditions, and to take action to address these. The task of shaping better human/planetary futures has been recognised as core to education as an ethical-political project (Strand, 2020). Haraway’s philosophy offers an affirmative biopolitics that can be useful in extending curricula on global education (Barratt Hacking and Taylor, 2020). Her transdisciplinary thinking, feminist situated ethics, and situated politics of knowledge might be the basis for renewing educational approaches for composing more relational futures.

How has Haraway’s philosophy been influential in our research?

Carol has taken up Haraway’s philosophy outlined in When Species Meet (2008) to rethink what comes to matter in educational relations. Her work addresses the question: How can multispecies knowings and matterings give us hope to build a better world for the future? Haraway (2008: 134) uses multispecies thinking to argue for ‘compassionate action’ to promote well-being for individuals, species and communities. Carol has considered how such thinking can be the foundation for different forms of educative flourishing by fashioning education as a form of posthuman Bildung that bring new possibilities for knowledge/praxis (Taylor, 2016). Carol has also considered how nonhuman-human relations can centre around play and pleasure in ways which make consequential differences in our lives as academics (Taylor, 2017).

Nikki (Fairchild, 2017) has drawn on The Cyborg Manifesto (1991) to reconceptualise young children’s gender identities. Haraway uses the cyborg both as figuration and ontological position to explore the breakdown and fluidity of technological, natural and cultural bodily boundaries. Nikki’s research shows how the cyborg figuration ‘moves beyond traditional notions of the feminine body’ (Benozzo et al., 2019: 89). Her doctoral thesis considered how girls are expected to perform and act in certain ways (Fairchild, 2017) and how the cyborg can ‘produce[s] new articulations of gender at the same time as making traditional gendered societal roles ‘available’’ (Taylor & Fairchild, 2020: 520). The cyborg subverts gender and provides new political possibilities for women.

In Staying with the Trouble, Haraway posits ‘lived storying’ (2016b: 150) as ‘the most powerful practice for… becoming-with each other’. Shiva has written of co-storytelling as a way of making-together, co-theorizing and co-enduring (Niccolini, Zarabadi & Ringrose, 2018). Lived storying foregrounds the care-full response-ability required when researching participants’ experiences. Towards the end of her PhD thesis writing, the COVID pandemic put the world into multiple lockdowns and made racism intelligible in new ways. Shiva’s PhD participants are from British Bangladeshi backgrounds, they live in overcrowded households and, like other BAME populations, suffer disproportionate social and educational inequalities (Booth, 2020). Their COVID storyings speak of histories of exclusion, troubled times and uncertain futures.

‘No adventurer should leave home without a sack’ writes Haraway (2016b: 40) in Staying with the Trouble. Haraway learned about the carrier bag theory of storytelling from Ursula Le Guin (1989). During her PhD, Anna experimented with a Bag-lady positionality (Moxnes, 2019), figuring herself as an (elderly) woman collecting whatever she found carrying everything with her in bags. For Anna, the carrier bag theory became a story of research, a methodological and methodic concept, a feminist force enabling her to do research differently. Carrier bag research provides a compass ‘to think otherwise’ – it changes our understandings of the world we live in and how we make meaning about it.

In our work together, Haraway’s philosophy gives us the courage to find philosophical and practical ways of troubling dominant educational thinking, research and writing (Zarabadi et al., 2019). Haraway’s philosophy informs our collaborative research experiments in theory, method and practice enabling us to continue to think of new ways to produce academic knowledge differently.

Some Final Thoughts

Haraway’s books are not easy, but they repay the focus, immersion and concentration needed. Haraway makes you think about how you can do research and teaching differently and in more creative ways. Her writing is an encouragement to slow down, ponder, not rush to action too quickly, and to focus on details and specificities. She offers intellectual resources to contest neoliberal imperatives of competitive individualism, performativity and measurement. Haraway’s philosophy provides a stimulus to new, creative, experimental ways of producing knowledge; her generative, ecological, life-affirming thinking offers important insights for reshaping educational thinking to contest the damages of the Anthropocene.

Citations and Further Reading

Biography of Donna Haraway

Situated Knowledges: The Science Question in Feminism and the Privilege of Partial Perspective – Haraway, 1988

Situated Knowledges – Monika Rogowska-Stangret

Manifestly Haraway – Haraway, 2016

Rethinking Ethical-Political Education – Strand, Torill

Reconceptualizing international mindedness in and for a posthuman world – Barratt Hacking and Taylor, 2020

When Species Meet – Haraway, 2008

Is a posthumanist Bildung possible? Reclaiming the promise of Bildung for contemporary higher education – Taylor, 2016

Producing Pleasure in the Contemporary University – Taylor, 2017

Earthworm disturbances: the reimagining of relations in Early Childhood Education and Care – Fairchild, 2017

Simians, Cyborgs, and Women (The Cyborg Manifesto) – Haraway, 1991

Disturbing the AcademicConferenceMachine: Post‐qualitative re‐turnings – Benozzo et al., 2019: 89

Towards a posthumanist institutional ethnography: viscous matterings and gendered bodies – Taylor and Fairchild, 2020

Staying with the Trouble – Haraway, 2016

Spinning Yarns: Affective Kinshipping as Posthuman Pedagogy – Niccolini, Zarabadi & Ringrose, 2018

BAME groups hit harder by Covid-19 than white people, UK study suggests

Dancing at the Edge of the World – Ursula Le Guin

Working Across/Within/Through Academic Conventions of Writing a Ph.D.: Stories About Writing a Feminist Thesis – Moxnes, 2019

Feeling Medusa: Tentacular Troubling of Academic Positionality, Recognition and Respectability – Zarabadi et al., 2019