Perspective transformation

This element is central to transformative learning theory. It is founded on a predisposition that knowledge is not “out there” to be discovered but is created from interpretations and

reinterpretations of an experience in the light of new information and experiences (Mezirow, 1996). Mezirow calls the reinterpretation and revised meaning of an experience perspective transformation (1990, p. 14). Mezirow (1991) defined perspective transformation as:

…the process of becoming critically aware of how and why our assumptions have come to constrain the way we perceive, understand, and feel about our world; changing these structures of habitual expectation to make possible a more inclusive, discriminating, and integrative perspective; and finally, making choices or otherwise acting upon these new understandings. (p. 167)

A “journey of perspective transformation” (Taylor,2008 ) involves “(i) an empowered sense of self, (ii) more critical understanding of how one’s social relationships and cultures have shaped one’s beliefs and feelings, and (iii) more functional strategies and resources for taking action” (Mezirow, 1991, p. 161). Clark and Wilson (1991) have elaborated this journey of perspective transformation into three dimensions: psychological (changes in understanding of the self), convictional (revision of belief system), and behavioral (changes in life style).

2.2.2.2.1

Fundamental components for the process of perspective

transformation.

According to Mezirow (2000), the process of perspective transformation begins with a

“disorienting dilemma” (Mezirow, 1991) arising from “triggering events that occur to develop consciousness in response to demands from the environment” (Norell, 2012, p.26). In the next step, people engage in critical reflection and they re-examine assumptions they have made about themselves and their world. In the third step, people engage in reflective discourse to obtain consensual validation about their new or revised perspective. Finally, it becomes imperative for them to take emancipatory action. In other words, “not only seeing, but living the new

perspective is necessary” in the journey of perspective transformation. (Baumgartner, 2001, p. 16).

2.2.2.2.2

Phases of perspective transformation.

According to Mezirow (1991), perspective transformation occurs in the following 10 phases: 1) A disorienting dilemma

2) Self-examination

3) A critical assessment of assumptions

4) Recognition of a connection between one’s discontent and the process of transformation

5) Exploration of options for new roles, relationships, and action 6) Planning a course of action

7) Acquiring knowledge and skills for implementing one’s plan 8) Provisional trying of new roles

9) Building competence and self-confidence in new roles and relationships 10)A reintegration into one’s life on the basis of conditions dictated by one’s new

perspective.

2.2.2.3

Reflective discourse.

This element plays a key role in the transformation theory of adult learning (Mezirow, 1998). It has proved an essential component for fostering transformative learning in adult, higher, and continuing education programs (Taylor, 2007). It “involves what the Greek Skeptics called

epoche, a provisional suspension of judgment about the truth or falsity of, or the belief or

disbelief in, ideas until a better determination can be made” (Mezirow, 2000, p. 13). It facilitates adult learners in reaching a tentative best judgment with clearer understanding (Mezirow, 2000,

p. 11). Basically, reflective discourse is the amalgamation of critical reflection and rational discourse.

Critical reflection “refers to questioning the integrity of deeply held assumptions and beliefs based on prior experience” (Taylor, 2009, p. 7). It is the process by which adult learners “learn to think by themselves rather than act on concepts, values, and beliefs of others”

(Mezirow, 1998, p. 185). In this process, adult learners critically examine the validity of their own assumptions assimilated over years as well as the validity of those concepts, values, and actions which have been and continue to be communicated to them through others (families, books, religion, school, and media) (Mezirow, 1998). Taylor (2009) outlined three forms of reflection in the transformation of meaning perspectives: content reflection (reflective thoughts on what we perceive, think, feel, and act), process reflection (reflective thoughts on how we perform the functions of perceiving), and premise reflection (reflective thoughts on why we perceive).

The word discourse is defined in a number of ways in social sciences. In a common sense, it is a synonym of the word speech (Scott & Morrison, 2006), an active dialogue among participants (Mezirow, 2000), and it is used as a tool and rule for new, alternative knowledge construction in particular societies (Scott & Morrison, 2006). In the context of transformative learning theory, Mezirow (2000) defined it as a specialized form of dialogue which is used in “searching for a common understanding and assessment of the justification of an interpretation or belief . . . by weighting the supporting evidence and arguments and by examining alternative perspectives” (Mezirow, 2000, p. 10).

According to Mezirow (2000), although consensus building is an ongoing process, it is imperative for all participants engaged in a discourse to “have the will and readiness to seek

understanding and to reach some reasonable agreement” (p. 12). He stated that “Discourse is not based on winning arguments; it certainly involves finding agreement, welcoming difference, ‘trying on’ other points of view, identifying the common in the contradictory, tolerating the anxiety implicit in paradox, searching for synthesis, and reframing” (Mezirow, 2000, p. 12).

According to Mezirow (2000), effective participation in reflective discourse requires the following characteristics among all the participants including teachers and learners: emotional maturity, trust, solidarity, security, empathy, awareness, motivation, and control. Preconditions for free and full participation in reflective discourse or a transformative learning process include:

1) More accurate and complete information

2) Freedom from coercion and distorting self-deception

3) Openness to alternative points of view and empathy and concern about how other thinks and feel

4) The ability to weigh evidence and assess arguments objectively

5) Awareness of the context of ideas and taken-for-granted assumptions, including one’s own

6) Equal opportunity to participate in the various roles of discourse

7) Willingness to seek understanding, agreement, and a tentative best judgment as a test of validity until new perspectives, evidence, or arguments are encountered and validated through discourse as yielding a better judgment.

According to Mezirow (2009), these conditions of transformative learning process “reflect democratic ideals such as self-respect, respect for others, acceptance of the common good, and willingness to be open and engage diversity” (Mezirow, 2009, p. 20). Under these

ideal conditions, according to Mezirow (1991), educators should assist learners to do the following:

• Decontextualize

• Become more aware of the history, contexts (norms, codes, reaction patterns, perceptual filters), and consequences of their beliefs

• Become more reflective and critical in their assessment of both the content and the process of problem solving and of their own ways of participating in this process

• “Bracket” preconceived ideas and openly examine evidence and assess arguments

• Make better inferences, more appropriate generalizations, and more logically coherent arguments

• Be more open to the perspectives of others

• Rely less on psychological defense mechanisms and be more willing to accept the authority of provisional consensual validation of expressed ideas.