Transformational Change

An understanding of transformative learning theory in the context of this research helps to shed light on the process of shifting pedagogical approaches. Transformative learning has its roots in psychotherapy and can be traced back to the work by Joseph Breuer on catharsis (Illeris, 2007). However, it was Carl Rogers (1951), from the field of humanistic psychology, who related transformation to the concept of learning. In particular his work led him to develop the notion of significant learning, where “experience which, if assimilated, would involve a change in the organization of the self” (1951:390), in other words, a reorganisation of a large number of mental schemes. Since this time, a variety of theoretical viewpoints on transformative learning have developed, the first of which, was launched by Jack Mezirow (Illeris, 2009).  Mezirow (2000) suggests that there are six habits of mind, which he defines as being broad dispositions, which enable us to interpret our experiences and the society in which we live. Although they may be viewed in isolation, they form a complex mix in transformative learning as each one can influence the others.

Habits of mind can most readily be described as mindsets, formed and bound by language and culture, which then create the structures through which we make sense of experiences and the world. Most of these habits of mind are developed through childhood as we are developed by and into the society and communities in which we live. These habits of mind might impact on how teachers learn to change their teaching practices collaboratively. Ideas associated with transformational learning therefore has important consequences on how such people collaborate and share meaning across national and cultural boundaries.

Cranton (2006) points out that habits of mind can be deeply held, for example, that we no longer question whether we should use money for the exchange of goods and services, that we should have a health or education service, all of which are ingrained into our unconscious minds through the society in which we live, what Habermas refers to as world systems (Cranton, 2006). These world systems are no longer questioned or even perceived as questionable. The conceptions of pedagogy that inform teaching practices may also be unquestioned by those in virtual international schools, thus inhibiting the ability to engage in pedagogic shift.

Mezirow’s habits of mind can be contrasted with the work of Dirkx (2000), who incorporates the role of imagination, emotion and spirituality in transformative learning, which is particularly relevant in fostering transformative learning in an online context (Dirkx et al., 2009), such as a virtual international school.