|Publication Type||Journal Article|
|Year of Publication||2020|
|Refereed Designation||Does Not Apply|
|Journal||Educational Journal of Living Theories|
|Type of Article||Foreword|
The core of Living Educational Theory research methodology (Whitehead, 1989) and our Living Educational Theory research community is studying to understand, improve and explain our educational influences in our own learning, in the learning of others and in the learning of the institutions and organizations where we live and work. In this issue, the threads of trying to affect change in the direction of our values, recognizing our living contradictions and contributing to human flourishing are evident. I feel that the papers in this issue of EJOLTs has not only reviewed where we’ve come from and considered where we are but also is taking the field of Living Educational Theory research into the future into new spaces and perspectives. That’s really stimulating! I will address each of the articles in the order of the issue, ending with the book review and share what I see as original contributions.
In his article, Living Educational Theory Development of a Black African (Zulu) Male Educator, Jerome Thamsanqa Gumede, a black Zulu educator from South Africa shares a different experience from anything that I and, possibly many of us, have had. I would like to highlight the importance of a link between my notion of a “living culture of inquiry” and de Sousa Santos’ (2014) “intercultural translation” because in the paper there are two Zulu terms which need quite a bit of unpacking: Ubuntu (humanity) and Ukuhlonipha/inhlonipho (respect). While they have been translated into English, de Santos is saying that we need to be very careful about these intercultural translations and in my notion of a living culture of inquiry, that means it has to be taken very seriously and considered deeply. I can’t just assume an understanding. I’ve really got to work to get on the inside of how a black male Zulu educator actually makes sense of these terms.