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“A FORM THAT TRANSFORM”
Framework to Facilitate Transformative Learning Programmes
Joao Rafael Noronha
Thesis Submitted as part of the
EXECUTIVE MASTERS IN CONSULTING AND COACHING FOR CHANGE
Wave 13
January 2014
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ABSTRACT
Leadership is a critical dimension in the evolution and sustainability of organizations and
societies. Programmes aiming at developing leader’s competencies are a long standing practice and
have developed several forms and contents in the past century, and today they are an integral part of
the learning and development initiatives of individuals and organizations. Today’s theories of learning
argue that it is possible to distinguish between three types of learning, cumulative, assimilative and
accommodative, which occur in different contexts, achieving different learning results and with more or
less energy . There are also special situations where a far‐reaching learning that promotes personality
changes, or changes in the organization of the self can occur, and is characterized but a simultaneous
restructuring of a whole cluster of schemes and patterns in all of the other learning dimensions (Rogers
& Freiberg, 1969; Mezirow 1991, Illeris, 2014). Transformative learning is a profound and extensive
process that equires a lot of mental energy from the learner. It requires the right approach and the
creation of enough trust and social support to facilitate the process.
The purpose of this thesis is to build a framework for a better understanding of the variables and
processes that lead to transformative learning, and of the form that facilitates the transformative
journey. The proposed model and related principles and tools can be used by programme designers and
also by those delivering transformative learning programmes, contributing to a better incorporation of
transformative learning methods, environmental conditions, learning stimulus and activities, whilst
enabling evaluation processes of the learning experience. It can also be used as a basis for an action‐
research project on transformative leadership learning experiences.
KEYWORDS
Transformative Learning, Consciousness, Learning Environment, Meta‐competencies, Leadership
Development Programmes
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ACKNOWLEDGEMENTS
We don’t know where our journey starts or where it ends. Now that I am finishing this thesis is like if another journey have
started, a strange feeling but part of something that probably was also transformational for me. What I do know is that I
made the journey accompanied, and those that were with me, are also inside me, building a strong and important part of
what I am and what I aim for.
To those that are a significant part of me and with whom I share dreams, my deepest acknowledgements:
To Paulo, my late brother, that was most of the time with me in my journey of learning and educating, a journey for creating
the conditions for the learners to find peace and happiness through meaningful discoveries. His irreverence, sharp
intelligence and eagerness of living every minute of his life have always inspired me. He is a strong part of me.
To my mother Maria Helena for her love and passion in serving others and to create a better world, her passion have
inspired me to continue, even when I find the world so strange and so difficult to understand and to cope with. To my father
Rafael, my deepest gratitude for the love of reading and for the inspiring wisdom in an apparent calm, while ideas and
inquietudes where boiling in his head.
To my sons that helped me to see the future through different frames. Mikael for his courage and perseverance, Nair for her
capacity to build a dreamed future in everyday actions with simplicity and wisdom, to Rafael for his perseverance in finding
his dream and his happiness and not sacrificing his values in the process and Iuri a wise man in a body of a ten year boy. To
my two step daughters Denise and Kay for showing me, in real life, what extending a skin to include the others can mean to
all.
To the love of my life, Lidia, for her wisdom and for bringing me a different dimension of happiness, for being an inspiring
source of new ideas and insights in particular, for this thesis, as she was the first person to call my attention to the need of a
social net to support change, more than six years ago.
To my sister Isabel for the beauty that each of her films brought to me and the deep reflections each one triggered, in
particular the film Guarded Dreams. To my sister Teresa for the complicity and for being like a second mother to my kids, not
to mention that she is the only one that unconditionally laughs at my jokes. To Raquel for showing me that is possible to
change a strong paradigm in relating to children, from one generation to the next. To Camilo, for all the support, attention
and care. To Pedro for the simplicity that builds happy days and complex projects.
To my friends Abdul, Akila, Alvaro, Ana, Angela, Capao, Carlos, Carmen, Daniela, Eduarda, Fatima, Fernando, Felix, Goncalo,
Guilherme, Helene, Henriqueta, Ingve, Isa, Joao, Laurence, Lesley, Lidia, Luis, Luisa, Manuela, Mark, Maria Jose, Messias,
Miguel, Nelson, Noemi, Nisa, Nucha, Nuno, Oscar, Paula, Pedro, Piret, Renaud, Roland, Rui, Samir, Sophie, Tammy, Timo,
Vanda e Zelia, for being there for me anytime I needed. .
A word of gratitude to Luisa and to Luis for their help in the editing of the text and the design of the model. Their support
was critical to help me to overcome my writing flaws and to create something visually appellative.
To my colleagues at Eurosis and at Barclays Bank, for the opportunity to share their wealth of wisdom and to test new ideas
and models, my deepest gratitude. And to my clients that have given me the floor for experimenting, sometimes taking a big
risk in the approach.
To all the team of CCC for one of the greatest experiences in my life!
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PREFACE
It is 15.12.2012, 10:00am in Maputo. I turn on the radio, Radio France International is playing
and the news are on. Suddenly, a voice coming simultaneously from the bottom of my soul and from all
over me fills the space. The voice speaks a language that I do not understand and the speaker switches
from one language to another without losing coherence or rhythm or passion or meaning. The speaker
sings in the middle of words and the crowd is absolutely living that moment and, at the same time,
living 50 years of life before and 50 years of life after. The speaker is Jacob Zuma, and he is addressing
the Xhosa Nation, the South Africa Nation and the Human Nation at the funeral of Nelson Mandela.
I feel alive and start crying. I cry for the beautiful moments I have lived in my home country,
Mozambique. The moments where I felt so alive, right after independence in 1975, in my adolescent
life, when I felt I was part of something truly beautiful, raising and building a nation without borders,
races, ages or classes. I cry for those moments when, laying on the grass of a church near Independence
Plaza, I listened to our late President Samora Machel, addressing the Mozambican nation. In that
precise moment I did not think of what Jacob Zuma represents, there is a part that deeply betrays my
convictions. I just felt, once again, those same feelings that in the past brought the best of me and kept
my dreams about the future strongly alive, until today.
Then a second speaker begins speaking, he is Mandela´s son. Compared to the first speech,
there is a significant change. It is as if the soul disappeared from the radio and from inside me. But it
reconnected when he began talking about the role of Mandela´s wives without discriminating, and
reconciling all those roles in a continuum of meaningful support to his dreams. As someone very close
to Graça Machel I also feel included in this message, because I also carry some of his dreams about
children. At that precise moment, the voice became alive and I am, once again, in jubilant peace.
Who are we and where does our skin begin and finish? How is it possible that our skin expands
and contracts to include others? Where do my dreams finish and where does a common dream begin?
The dream that Madiba was dreaming , was it his dream or a collective dream that he embodied?
I am embedded in these reflections when, after a series of speakers, another voice begins
singing a revolutionary song. It is Kenneth Kaunda’s, and when he finishes the song he asks if we had
forgotten it. How could I have forgotten it? That song transported me to the times when we were
involved in a literacy program for adults, at a sugar plantation. That was the song I sung to myself when
cutting the sugar canes in the morning, thinking about the classes in the evening with people that did
not know how to read or write but who had an enormous wisdom. Feeling even more alive, I begin
wondering about the connection between our authentic self and the language we use. Written
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languages, oral languages and other types of languages, such as the musical language Zuma is using to
spread his message and to feel alive. Like the model that is besides me, that has curves with valleys,
spikes, a net and arrows to smoothen the valleys and inflect the curves. In these four elements there
are a condensed representation of millions of words that were put together around transformative
learning, the ego and the unconscious, symbolic language and emotions, empathy and the third ear,
denial, discourse, mourning, mirrors, “let it go”, objects and meta‐competences. How is it possible that
a simple song has projected me into that space, has helped me to connect with the past and with the
future, and to make sense of my metaphorical language?
General Bantu Holomisa is now addressing the audience and the commentator mentions his role
in keeping the two sides of the family together, his role as “someone that could act as a watch dog for
the ANC”. And I think about the importance of keeping the divergent voices close to us, of keeping our
internal voices alive, especially when those voices are not in agreement; of resisting to the impulse to
numb one of the voices, or to the impulse to find a fake reconciliation between the two voices. I think
about the importance of having divergent thoughts, ideas and emotions in our mind and continue to
function, and of containing the anxiety and use it as a trigger for a transformative experience.
This is a time of reflection. Listening to the ceremony, some people are reflecting alone, others
are reflecting in silence but in the company of their families, some others together in the place where
Madiba will be buried, some in Alexandra, the township where Chris Ani was shot, and where some of
the most incredible marches against Apartheid took place. All human kind is reflecting together and by
doing so, reconciled tensions, unreconciled actions, weaknesses, dreams, intentions and attentions,
altruisms and vanities, are joined as a representation of the human kind. What made Nelson Mandela a
great leader and why is it important to reflect about this? What are the leadership capabilities that we
have inside us that can be fostered by this and other reflections that we have every day?
To begin with, it was his courage, to stand out for what he believed was right, defending people
that otherwise did not have a chance to be defended. Secondly, using the trial against him to raise his
voice throughout the country, using every opportunity ‐ even when he faced the possibility for death
penalty or life in prison‐ to spread a dream, to build something that could stay with the people beyond
the confinements of their situation and their prison of mind. The capacity to contain the anxiety and to
respond to confrontation with direct confrontation, to let go of revenge and replace it with humanity.
The capacity to dream together with his people and the capacity to use any possible opportunity to not
only make a difference through actions, but also to keep the dream alive. Last, but not least, the
capacity to keep quiet and reflect, to act when actions are the right thing to do, and to engage in a
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dialogue when conversation is the right way to lead other people to act according to their wishes, and
according to the dream of the common good.
But I am also thinking about who are these people, who become a representation of what we
aspire, and what we want to build for our future and the future of the several spaces we belong. Can we
foster the intrinsic capabilities of any person and help he/she build the leader(s) that is ready to emerge
from within? Can we foster the courage to stand for what one believes and to find ways to build, in
actions, the living dreams of his dreamed world? Can we?
My strong believe is: “yes, we can”. We can do it by reforming the way we educate. The way we
educate leaders, and the way we educate every person, because every person has a potential leader
inside. A part of him/ her that already has the capacity to influence, to redesign paths, to dream about a
better common future and to create a coalition that effectively builds it. The part of him/ her that
already has the capability to extend their influence to act according to a common dream, and also to
break the prisons of mind that do not allow them, nor the others, to act according to different frames of
reference.
Let me propose that we begin with the word educate, and transform that word by bringing the
dimension of facilitating the learning. Let me propose that the learning process is individual, and that
what the educator can do is simply to facilitate the process of learning. A process that occurs inside
each individual, by a constant dialogue between himself and the social fabric that gives him a feedback
about himself; but also a constant dialogue between the several parts of the inner self. A dialogue with
others whilst dialoguing with himself, and a dialogue with himself whilst seeing his reflection on others.
Let me propose that we can create a form where these two dialogues are a series of dialogues,
sometimes separated, other times brought together in a virtuous way that challenges our current state
of mind and our current frames of reference. Let me propose that we have the courage to challenge
what we have done in the past in order to understand what was behind our actions, while, at the same
time, understand what is unique in us and therefore, protect that essence.
Let me propose that we can create a form where we allow ourselves to go deep into ourselves to
bring consciousness, and to connect to other parts of us that usually are kept numb. And by doing so,
we find the authentic parts of us, and gather the courage to keep them alive, even when our voice
trembles.
And let me also propose that we can create a form where we can develop other competencies in
us. The capacity to deeply see the world that surrounds us while deeply going within to find what truly
moves us. The capacity to listen deeply to others, deep enough that we listen through other people
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voices and not through our own minded ear. And by doing so, we can understand the other through his
own mind without filters, particularly when we do not understand what he is saying or we do not agree
with him. This will expand our connection with the other while at the same time expand our own frame
of mind.
Let me propose that we can create a form where narratives can take a leading role in
understanding the past, by connecting the dots while building a discourse that brings additional energy,
ideas and frames for the road ahead. And let me propose that we can create a form where we can
seriously design the dreamed future in these narratives while building it, in the present. A future where
my psychological skin can enlarge to incorporate other people around me, while maintaining my soul
intact and, by doing so, mutuality and individuality can stay together in a sustained and fragile dance.
Finally, let me propose that we can create a form that enables everyone to open up and share
the dreams, and the vulnerabilities that make them fragile, and yet, so beautiful at the same time. And
let me propose that the same form may also allow the confrontation of the barriers of learning, by
enabling people to operate in regions where they normally do not go. They will access a myriad of new
information, becoming aware of the real reasons for the difficulty to operate in that region of confront,
and thus reducing the fear of being there. Embodying the existent frames of mind, new references and
new frames will bring comfort to uncomfortable spaces, and will expand the span of intervention by
reconciling the various tensions inside us.
And let me propose that even though all of this happens in our daily life, with emergence helping
us to transform ourselves and the environment around us, we can make an important contribution to
authentic and transformational leadership through facilitated transformative learning forms.
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Contents
ABSTRACT ...................................................................................................................................................................... i
KEYWORDS .................................................................................................................................................................... i
ACKNOWLEDGEMENTS ................................................................................................................................................ ii
LIST OF FIGURES ........................................................................................................................................................... 1
INTRODUCTION ............................................................................................................................................................ 2
SECTION 1 – TRANSFORMATIVE LEARNING ................................................................................................................. 8
SECTION 2 – THE LEARNING CURVE ........................................................................................................................... 12
SECTION 3 – TO INCREASE CONSCIOUSNESS ............................................................................................................. 23
SECTION 4 – THE SOCIAL FABRIC TO SUPPORT A TRANSFORMATIVE LEARNING ...................................................... 33
SECTION 5 ‐ DEVELOPING META‐COMPETENCES ...................................................................................................... 45
SECTION 6 ‐ ACTION RESEARCH ................................................................................................................................. 54
SECTION 7 – CONCLUSIONS ....................................................................................................................................... 56
BIBLIOGRAPHY ............................................................................................................................................................ 59
ANNEX 1 – CORE RELATIONAL THEMES FOR EACH EMOTION ................................................................................... 66
ANNEX 2 – POSSIBLE CONTAINERS TO FOSTER TRANSFORMATIVE LEARNING ......................................................... 67
ANNEX 3 – POSSIBLE TIPIFICATION OF ACTIVITIES .................................................................................................... 69
ANNEX 4 – META‐COMPETENCIES AND THEIR DEVELOPMENT ................................................................................. 72
ANNEX 5 ‐ EVALUATION OF THE LEARNER´S TRANSFORMATIVE JOURNEY – DIMENSIONS TO USE IN AN ACTION
RESEARCH PROJECT .................................................................................................................................................... 78
ANNEX 6 – GOLDEN RULES FOR THE LEARNING PROCESS – A KIND OF MAGNA CARTA FOR LEARNERS AND
FACILITATORS ............................................................................................................................................................. 86
ANNEX 7 ‐ LEVERS OF MIND CHANGING ACCORDING TO GARDNER ........................................................................ 92
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LIST OF FIGURES
Figure 1 – A Framework to Facilitate Transformative Learning Programmes ………………….………….. 4
Figure 2 – Moments in a Transformational Learning Curve ‐ Adapted from Fisher (2005) ..............16
Figure 3 – Smith & Lazarus model of cognitive‐motivational‐emotive system ............................... 29
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INTRODUCTION
Leadership is a critical function of society, because it shapes and influences the direction and
configuration of the organizations where people spend a large part of their lives and creates an
environment where people can find a meaningful place to foster their capacities to serve their personal
goals and those of the organization, what Kets de Vries (2011, p. x) call “a great place to work”. Society
puts great expectations on leaders, because they are the objects with which we may build our dreamed
future. We project on leaders our expectations, hopes, fears and constructions about the past, the
present and the future.
This explains why leadership development initiatives are also critical, since we recognize that is
difficult to develop leadership capabilities just organically and inside the organization. Leaders need a
different space for development that is difficult to find in their busy, stretched and lonely routine,
(Korotov, 2005) where they can experiment and play with their identities .
A consistent trend in the literature is the recognition that leadership development involves more
than competency developmentKegan, 2009). It involves action learning, self‐reflection and conscious
awareness of the internal motivational and decision making mechanisms (Kets de Vries & Korotov,
2007). It also involves transformative learning, a type of learning where the learner changes not only
the content (what he knows or is able to do) but also the form (how he come to know and how he
understands himself in relation to the broader world). (Dirkx, 2012). In terms of competency
development, there is also a strong tendency to move from skills to higher‐level and broader
competencies (Gardner, 2006; Meyer, 1996; Mintzberg, 2004; Neumeier, 2013; Spencer & Spencer,
1993; Tubbs & Schulz, 2006).
Recently, harbored on the ideas and frameworks of individualized learning (Petriglieri, Wood and
Petriglieri, 2011; Petriglieri, 2012), and on the idea that through self‐knowing and authenticity (Shamir
& Eilam, 2005; Kets de Vries, 2009) leaders can have a better role and influence in their organizations,
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leadership development programmes have anchored their contents on self‐awareness, self‐regard and
self‐actualization. By bringing real‐life experiences, working on identity formation processes (Ibarra,
2004) and using a clinical paradigm (Kets de Vries, 2006, 2012), some schools have deepen the self‐
discovery process, thus triggering and adding new dimensions to the learning experience.
In this thesis, the various approaches explored in the literature, my personal experience as
consultant, trainer and coach, and my personal experience at the Consultancy and Coaching for Change
programme at INSEAD, will be combined to develop a framework/model that supports the process of
designing and delivering leadership development programmes. The aim of this model is to provide a
framework to increase meaningfulness, individualization, on‐the‐fly adaptability and transformational
experiences in the participants.
The assumption of this model is that by combining transformative learning with the clinical
approach to bring consciousness, the importance of building a social net to support the transformative
learning journey and the development of meta‐competences, will enable this journey to be deeper,
faster, and the result more meaningful and comprehensive to the learner. It is also expected that at the
conclusion of the journey, the capacity for self‐transformation will have been enhanced as well. The
learner needs to arrive to a state of self‐efficacy where they have “the skills to edit their inner theater”
(Kets de Vries & Korotov, 2007) or to what Robert Kegan called the state of self‐transforming mind
(Kegan 1995). Although the first idea of the model was directed to leadership development
programmes, it can also be used in any learning programme where transformative learning is expected
to occur, and will offer guiding principles for the design and delivery of such programmes.
The model is illustrated in Figure 1 and the different parts will be described in detail in the
various sections of the thesis.
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The model also proposes that during the implementation of any programme that aims at
facilitating transformative learning, an action research approach is used as a way to evaluate and fine
tune the programme.
Figure 1 – A Framework to Facilitate Transformative Learning Programmes
The core of this model, explained in section 1, is the belief that transformative learning is
fundamental for meaningful adaptive changes. Transformative learning is a term that describes the type
of learning where, in order to resolve the dilemmas faced by the learner, it is necessary to transform the
frames of reference, what, according to Mezirow (2009), is usually called mindsets, habits of mind or
meaning perspectives. The frames of reference shape how information is received, or not received,
retrieved, processed, stored and disseminated. These same frames also strongly influence how a
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learner deals with his/her 1inner self and how he interacts with others, and with the systems where he
is involved. For example our cultural frames can lead us to classify things in right or wrong and our
philosophical frames lead us to act in a more humanistic, intellectual or pragmatic way.
Transformative learning is a journey where the learner allows his disorientation dilemmas to
emerge (Mezirow, 1991), by internal dialogue, reflection and feedback from others. It is also a journey
where he accepts to deal with the anxiety and fear conveyed by the unknown space. It is a journey
where the learner faces the denial and/or resistance to the disturbing feedback and deals with the
emotions brought by the process, constructing new meanings through discourse and experimentation.
Section 2 deals with this journey in detail, and will explain the process using the metaphor of the
learning curve, represented by the bold line in figure 1. The section focuses on the specific moments
that can be expected on the curve (the dots in the curve), the processes that help the learner to move
forward in the curve, the emotions that are usually a part of the journey, and the critical decision points
that the learner may have to face.
The learner is not alone in this journey, because he brings along the people with whom he
interacts, the competencies he acquired and the tools he uses in order to do so, the objects he relates
to and the system where he operates. While he progresses in the curve, the influences will appear in
any of the domains where he operates, and which are represented by four circles inside a bigger circle
in the figure.
However, transformation is never easy. We recognize that some of our behaviors are not always
predictable or rational, and some of our decisions are taken from our conscious zone (Kets de Vries,
2006). We find ourselves doing things we did not expect to do, saying things that later we regret having
said, or making decisions without a comprehensive reason. The reason for this is that while we operate
in our conscious zone, where our ego is the maestro, another process occurs simultaneously, in which
1 For the purposes of reading, we will refer to the person in the masculine form, but we obviouslyrefer to both genders.
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our unconscious tries to protect ourselves from what we have difficulties to cope with, or instead re‐
enacts in the present old traumas and unresolved issues that belong to the past.
The tension between the ego and the unconscious can be brought to a more conscious level.
Compensation (Stein, 2009) is the process by which the unconscious manifests itself, e.g., in dream
images or in other states where the control of the ego is reduced. The approach proposed in the model
and followed in Section 3 is to create conditions to reduce the control of the ego (e.g. ,with free writing
or by creating unexpected situations), or to access the unconscious intentionally (through metaphorical
language, for example). Using these two strategies, the learner will have an opportunity to access the
unconscious which in turn will allow him to explore what happens behind behavioral dynamics or, in
other words, the rules that govern behavior at a deeper level. This access is represented in figure 1 by
the spikes that happen during the curve.
The role of emotions and of emotional responses, and the possibility to use language and
symbolic modeling to access the unconscious as part of the learning process is addressed in this section.
In order for transformation to occurs in a learning environment, a social structure that supports
it must be built. This social structure is metaphorically described as a net of social fabric, which will have
a decisive importance in the most difficult moments of the journey. The importance of this net, and how
it is anchored in an environment that provides simultaneously safety and challenge, is addressed in
Section 4. We propose that facilitators make a conscious effort to expand the standard span of comfort
and challenge/confront the area where the learner operates (represented by the hands in figure 1).
The extension of trust will provide higher safety , which in turn will also create the right
conditions for extending the frontiers of challenge. One way that may be used by the learner to
intentionally “navigate” between the comfort zone and the confront zone, is to use dimensions such as
personality, learning styles, intelligences, and the triangle body‐mind‐emotion. Section 4 also explores
the principles for designing learning activities to explore the full span of comfort‐confront, and to
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complete the cycles of learning (Kolb, 1985). Particular emphasis is made on the importance of having
several containers (Bion, 1963) that the learner can use to advance in the learning curve.This section
also explores the importance of fixed objects and routines, reassurance and other positive mechanisms
that create a greater safety net, and the energy needed to progress in the transformational curve.
We have dealt with the environmental conditions for facilitate a transformative learning in
Section 4. Section 5 focuses on the content. Critical meta‐competences to progress in the
transformative learning curve and to anchor future self‐transforming processes are an intrinsic and
important component of the model, represented by the arrows that will influence the shape of the
curve, from the bold line to the dotted line (see figure 1), in sync with the process of bringing
consciousness (explained in section 3). Section 5 deals with the development of these meta‐
competencies and explains the role of each meta‐competence in the transformative learning process.
Annex 4 expands this view and discuss in detail how each competence may be developed.
The educational process is a living structure, or a system. A feedback mechanism is necessary In
order for this process to function, meeting the learner´s expectations and needs. This enables the
facilitators to understand what is happening with each learner in the learning space, and also in every
container. The importance of this approach is explored in Section 6, and the mechanism and variables
necessary to monitor it are detailed in Annex 5. What is proposed here is an action‐learning mechanism
as a way to monitor the progress, but also as a learning and adjusting mechanism.
Section 7 concludes the thesis and propose ten principles to be observed in a facilitated
learning environment conducive to a transformative journey, emphasizing the rules for the learners and
recommendations for the facilitators.
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SECTION 1 – TRANSFORMATIVE LEARNING
1.1 – Learning
Learning may be defined as “any process that in living organisms leads to permanent capacity
change and which is not solely due to biological maturation or ageing” (Illeris 2007). This formulation
points to the fact that learning is an intrinsic capacity of any living organism without which species will
fail to survive. Knud Illeris (2014) argues that we do not have the capacity to decide not to learn. In that
respect, he defends that when a learning possibility exists and we fail to learn, something is blocking
this process (Illeris, 2014). With this assumption in mind, facilitating effective learning is also to bring to
consciousness the barriers or impediments that we have built and dealt with. As regards human
development, learning is defined by Peter Jarvis (2009) as a combination of processes whereby the
whole person ‐ body (genetic, physical and biological) and mind (knowledge, skills, attitudes, values,
emotions, beliefs and senses) ‐ experiences social situations and transforms (cognitively, emotively or
practically) the perceived content of these experiences. The new content is then integrated in the
person’s biography. What is important in this formulation is that it goes beyond the normal definition of
the mind, recognizing the role of values, emotions, beliefs and senses. It also focuses on the importance
of experiences through social interaction, and incorporates the role of the body in the learning process.
The concept of learning is, according to Kegan (2009), basically constructivist in nature, i.e., it is
assumed that the learner actively builds his learning like mental structures, that exist in the brain as
dispositions, described by a psychological metaphor as mental schemes. These schemes are organized
representations of an event that serve as prototypes or norms (Mezirow, 1991), and tend to be
organized in such a way that they can be revived whenever we move towards situations that ‘remind’ us
of earlier situations (Illeris, 2009). A good example is when we become aware of something – a person,
a problem, a topic, a place – and, in fractions of a second, we are able to recall what we subjectively,
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and often unconsciously, define as relevant knowledge, understandment, attitudes, reactions and the
like.
1.2 – Transformative Learning
Some of the above mentioned schemes are related to meaning, i.e., those that were created
while we lived our experience and which gave coherence to that experience. Meaning is always an
interpretation, undertaken through perception and cognition (Mezirow, 1991).These meaning schemes
are structured into what is called a frame of reference. Frame of reference is a “meaning perspective” –
the structure of assumptions and expectations through which we filter sensory impressions. It
selectively shapes and delimits perception, cognition, feelings, and disposition by predisposing our
intentions, expectations and purposes.
A frame of reference has two dimensions ‐ a habit of mind and a resulting point of view. A habit
of mind is a set of assumptions – broad, generalized, orienting predispositions that act as a filter to
interpret the meaning of experience. Some varieties of habits of mind are sociolinguistic, moral/ethical,
epistemic, philosophical, psychological or aesthetic (Mezirow, 2009). A habit of mind is expressed as a
point of view that comprises clusters of meaning schemes – sets of immediate specific expectations,
beliefs, feelings, attitudes and judgments‐ that tacitly direct and shape a specific interpretation and
determine how we judge, typify objects, and attribute causality.
Transformative learning occurs by one of four ways: elaborating existing frames of reference,
learning new frames of reference, transforming points of view, or transforming habits of mind
(Mezirow, 2009). However, it is important to understand that our values and sense of self are anchored
in our frames of reference. They provide us a sense of stability, coherence, community, and identity.
Consequently, they are often emotionally charged and strongly defended,. Other points of view are also
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judged against the standards set by our points of view, and in this process we can easily dismiss
viewpoints that question our frames of reference.
Jack Mezirow (1991) argues that the transformation of meaning schemes is always occurring,
but the transformation of a meaning perspective – and a frame of reference is a meaning perspective ‐
is a more profound process, although less frequent, and it is more likely to involve our sense of self
(Mezirow, 1991). Mezirow has been considered the father of the concept of transformative learning,
which he first called perspective transformation.
Perspective transformation is 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 this 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”
(Mezirow, 1991, p 167).
If we accept this concept, we have to accept that the meaning structures that were built
according to a specific experience and which gave us, at that stage, the comfort to understand the
world and the possibility to interact with it, are no longer sufficient to understand the world today and
to cope with the expectations it creates.
Transformations may be epochal – sudden major reorientations often associated with significant
life crises – or cumulative, a progressive sequence of insights resulting in changes in the points of view
and leading to a transformation in the habit of mind (Mezirow, 2009). If we think of a transformation as
the creation of a new “path” in the mind, then a cumulative transformation is a series of small new
paths that have been created in the mind which, when the last link between these paths occurs, allows
a new configuration. This assumption has important implications in the educational process because
sometimes, what is important is to allow the learner to have a cumulative transformation series which,
combined, will lead to a more profound transformation.
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What is also important about the frames of reference is that they may be inside or outside our
awareness (Dirkx, 2012). For example, most of the beliefs that we saved about ourselves and our world
– that we are good or bad, active or lazy, winners or losers – are inferred from repetitive affective
experiences outside awareness. Due to this affective encoded experience it can be said that each
person “lives in his own reality”, and explains why it is important that the facilitator of a learning
experience treats each individual as unique, creating for him an individualized learning experience.
1.3. Forms that Transform
Transformative learning suggests not only a significant change in what we know and are able to
do, but also a dramatic shift in how we come to know and how we understand ourselves in relation to
the broader world. Robert Kegan (2009) considers that when transformative learning occurs, it is not
only the content that is changed but also the form in which the content is organized, i.e., in the process
of transformative learning we also change our way of learning. It is this reconfiguration that allows the
content to be reshaped, through the re‐significance of the frames of reference in which the content is
collected, processed and stored. And in this process, new meanings are created which will inform the
future interaction with the content.
Kegan (2009) also poses the excellent question: “What form transforms?”. He explains that some
forms transform one´s being, whereas other forms transform one´s thinking. In a transformative
learning experience, it is normal that the two are transformed, and that the affective and the cognitive
domains are affected.
In my thesis, a form that transforms is a form that allows the learner to progress in the learning
curve in a deeper and faster journey. At the end of the journey, the learner will have changed in a way
that enables the increase of the capacity to self‐transformation, where identity is expanded to include
the others and to include the systems where he operates.
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SECTION 2 – THE LEARNING CURVE
2.1 Learning as a combination of design and emergence
One way to approach a transformative learning journey is to recognize that transformation is
part of human life, as an emergent process. According to Fritjof Capra (2006) emergence is a key
property of all living systems, a creation of novelty that is often qualitatively different from the
phenomena where it emerged. The same applies to the structures that make life a continuous process
of self‐transformation. “The structures that are created in this process – the biological structures of
living organisms and the social structures in human communities – may be appropriately called
“emergent structures”(Capra, 2006, pp. 119‐120). This author also defends that in human evolution, the
characteristics of reflective consciousness were activated. Conceptual thought and language, for
example, enabled the construction of mental images of physical objects, the formulation of goals and
strategies, which in turn lead to the creation of structures by design (Capra, 2006).
The balance between emergence and design is possible if we understand the phenomena of
transformation, through the identification of specific moments that are present in this journey and the
also understanding how a structure that acts as a lever to engage and progress in the curve is
designed. The balance also occurs if the designed structure creates the necessary space for emergent
learning to occur. In this case, the facilitator of the process needs to “keep an eye” on the moments
experienced by the learner in the journey, and to be able to adjust the course of activities to
incorporate what emerges in the process. This must de done in such a way that the process of the
transformative journey is not derailed.
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2.2. The Learning curve and its dimensions
The transformative learning curve was used as the metaphor for several reasons, the first being
that there are several curves exploring the theme of competency development, and that some link
competency development with the need to re‐frame the mental models (Fisher, 2005; Kubler‐Ross &
Kessler, 2005). Most of these curves, including the phases of perspective transformation proposed by
Mezirow (1991, p. 168), also point to an experience that incorporates the moments represented in the
curve in Figure 2.
However, some of this authors mix moments (i.e. experienced states) with processes/actions
that lead to the progression in the curve, with the emotions felt by the learner in that process and, in
the end, with the decisions that need be taken in order to engage or to evolve in the curve. For
example, in Mezirow´s phases of perspective transformation, most of which are written as actions, we
may observe:
Moments in phase 1 (A disorienting dilemma) and phase 4 (Recognition of one´s
discontent…);
Processes / Actions in phases 2 (Self‐Examination) and 3 (A critical assessment of
epistemic, sociocultural, or psychic assumptions, among others);
Processes mixed Emotions in phase 2 (Self‐Examination with feelings of guilt and shame).
Kubler‐Ross & Kessler (2005), to give another example, speak of anger and depression as
important moments, in the learning curve, to deal with grief. Although anger can be
experienced as a significant moment before bargaining, it is an emotion that can be seen
in different moments and in the progression between thse moments. Bargaining is also a
process to deal with the loss of something important and to find meaning in that loss.
During this process, several decisions are taken consciously and/or non‐consciously.
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What is suggested in the model of this thesis is that, in order to understand the phenomena of
transformative learning and to follow the learner in that journey, it is important to analyze separately
the four dimensions (moments, processes, emotions and decisions points), which are of different
natures.
Moments are probably a more stable component of the curve, i.e., here, the probability to be
observed in a specific phase of the journey is bigger. A possible pattern of those moments which serves
as reference points for observing the learner’s journey will be further detailed in this section.
As processes, they are learning propositions that facilitate the evolution in the curve, in a
facilitated environment (as opposed to the normal transformative learning curves that life brings to the
learner). These processes can facilitate the decisions that will be taken in the curve, and the actions that
the learner must initiate in order to progress. The processes will take the form of activities in a learning
environment.
Emotions are a fuzzier dimension to design, because different emotions can be experienced in
the same moment by different individuals, or even by the same person, and the same emotion can be
experienced in different moments of the curve. But emotions are critically important to be observed by
the facilitators and by the learner, as instruments to de‐construct the frames of reference. They also
facilitate the access to aspects of the unconscious mind that could be blocking the evolution to a
different frame of reference, or could not be released as enablers for such journey.
Here we propose that emotions and decisions are taken in consideration as ways to understand the
phenomena in which the learner is involved. This process can take three perspectives:
(1) The learner perspective – what is important here is that the process, and the facilitator, create
the conditions for the learner to be aware and decode the information from emotions, to
understand what are the decisions involved in progressing in the curve, and what are the
individual dynamics and processes involved in decision making. This will be dealt in detail in
15
Section 3, particularly how to use emotions to bring awareness of the dynamics of the non‐
conscious.
(2) The facilitator perspective – to collect, in an action‐research strategy, information about the
emotions present in each moment or state, and to understand what may be the right activity or
stimulus that will help the learner to decode those emotions and to progress in the curve. The
same information, if collected in a larger group, can take the shape of a pattern of emotions,
decisions and decision‐making mechanisms, helping the future design of learning curves. This
will be addressed in Section 6 and detail in annex 5.
(3) The group perspective – for the learner and the facilitators to understand how those emotions
and decisions affect the dynamics of the group or the several groups in which the learner is
involved.
Capra (2006) links emotions experienced with a critical instability that lead to emergence. He writes
that this moment normally involves strong emotions – such as confusion, fear or self‐doubt – and may
even provoke an existential crisis.
Concerning decisions, what we can do to incorporate decision‐making in the learning curve is to
accept that decisions can, and indeed should, occur in several moments. We can also consider that
there is a conscious, or non‐conscious, decision that facilitates the progress for the next stage in the
curve. When a specific decision is critical to advance in the curve, the facilitators will support the learner
through active questioning in order to reach the decision. Some of those decisions will be referred when
describing the evolution of the learning journey through the curve.
2.3. Transformation journey as a series of moments in a learning curve.
The first dimension of the curve are moments , and the main characteristics that can be observed
are represented in Figure 3.
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Figure 2 – Moments in a Transformational Learning Curve ‐ Adapted from Fisher (2005)
There is a moment, when the learner begins the journey, when his perceived competence is at a
specific level. During the journey that level drops, not because he was de‐skilled, but because he is more
conscious of his incompetency. At the end of the journey, his perceived competence is at a higher level
in relation to the beginning of the journey. We understand competence as the ability to meet complex
demands in a particular context (Rychen & Salgany 2003, p. 43), as the capacity to resolve the dilemmas
faced by the learner. This process of achieving a higher competence level occurs through the
reconfiguration of his frames of reference.
THE FIRST THREE MOMENTS – To Let the Dilemma Emerge
The first three moments of the curve are moments when the dilemma does not emerge, or, if it
does, it is not yet being dealt with by the learner. What they have in common is the fact that the learner
is still in the old frame of reference, even though he experiences different intensities when dealing with
1. NUMBNESSConcious or unconscioussuspension of the capacityto receive contradictorystimulus or information
4. RESISTANCETemporary Isolation and false competence.Possible agressivity towards theothers or to the self
5. INCOMPETENCE / STUCKNESSTrue consciousness that transformation is necessary, but still operating in the“old” frame of reference therefore being stuck by the “incompetent pattern”
2. IMOBILISMContradiction between thereality and expectations(Dilemma)
6. ACCEPTANCE / ACKNOWLEDGEMENT“Let‐it‐go" attitudes and behaviors as manifestationstriggered by the “old” frame of reference
7. TESTING / EXPERIMENTATIONNew aproches and new behaviors
8. MEANING MAKINGIntentional absortion of the new meaning. Linking theresults of experimentation with new patterns or newframes of reference
9. INTEGRATIONNew frame of referencealigned with newbehaviors and operatingas “automatic pilot”
3. DENIALIntentional negation of thedisturbing information
TIME
Percep
tionofcompeten
ce
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the disturbing information or feedback. Daily, we face dilemmas of different nature and with different
implications in the decisions we have to take. That explains why, when dilemma appears more clearly,
the first reaction is immobility. Some of dilemmas can be very difficult to handle because they question
some of the meanings constructed earlier, and so their existence is simultaneously threatening and
challenging. Those are the dilemmas where a deeper transformation is required to be reconciled.
What is also interesting about dilemmas is that when the learner is clearly aware of their
existence, the mind, emotion and body get engaged in the process of solving them. The very true nature
of the dilemma is a trigger for the engagement process to find a solution, either naturally or facilitated.
Sometimes dilemma does not emerge because there is a non‐conscious process that contains it at that
level. This, in turn, can be aggravated when dilemma emerges, but is numbed by the learner, who may ,
or may not, be helped by those around him. Numbing is a process of suppressing the signals. It is
normally a non‐conscious process and those signals are filtered because they cannot be absorbed by the
current frame of reference and they often threat the frame.
Overcoming this phase can be facilitated through the process of feedback. Feedback is a process
by which the individual receives information from others about his own behavior, and it is an important
way to create the conditions for the learner to overcome the numbness phase. The phase of numbness
can also be overcome by a decision of the learner who accpets to be disturbed. This decision may result
from an intense feedback loop from the learner’s community that may amplify and expand, to such an
extent that it can no longer by absorbed by the individual in the current state (Capra, 2006). Accepting
to be disturbed is critical to move to immobility, but also to denial and to move forward.
Denial is a more critical form of immobility, because it is an active way to stop the movement
towards transformative learning. It is a form of resistance that can act as a way of delaying the process
or buying time so that the learner can prepare himself emotionally,or cognitively, to accept his
responsibility in the dilemma emergence and the need to deal with that (Tedlow, 2010).There is also
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another source, or contribution, to maintain the learner in denial, and which comes from others ,
especially from those who surround him and want to keep the “status quo”. This is called group
thinking, a social structure that tries to prevent the learner to change.
Far from dismissing denial, Kubler‐Ross & Kessler (2005) propose to embrace it, as the best way
to deal with the difficulty of the situations. This also applies to transformative learning. If the learner
embraces his own denial, the process will open a window for understanding himself through the
understandment of his own defense structures and processes.
RESISTANCE – Dealing with the Anxiety to Move to a no‐man’s land
The fourth moment of the curve is very interesting ‐ here, behaviour has changed towards
active resistance. The learner, after overcoming the denial phase when he closed the immobility
moment, engages in an inner and external dialogue against the movement that he knows is necessary in
order to progress to a different stage of development. He still negotiates with himself, analyzing if it is
worth begin moving. According to Gould (cited by Mezirow, 1991, p. 139) , there are five implicit
assumptions – distorted meaning perspectives – involved in this phase of resistance: (1) fear to act
wrongly, (2) fear to disturb an important relationship, (3) fear to fail and feel worse, (4) fear to change
in a way that will provoke discomfort , and (5) fear to disturb an inner balance and self‐awareness.
In this moment, it may be expected an aggressive behavior to begin. As explained by Kubler‐
Ross & Kessler (2005), it is a way to release the anxiety of an already experienced loss. But the
aggressive behavior could also be triggered by the eminent expected loss, an intrinsic characteristic of
transformative learning, because in that process there are losses (identities, habits, relationships,
among others). That is why “Let go” is a critical decision here – in order for the learner to embark in the
descent of the curve he needs to accept that some of his behaviors are not conducive to solve the
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dilemma, even if he does not understand why and how those behaviors are linked to the frames of
reference that he needs to reshape.
STUCKNESS – The Bottom of the Valley
In the learning curve, the moment of stuckness is important because it is the most prominent
frontier between the old frame of reference and the process to start building a reshaped reference It is
like being at the bottom of a deep valley. In that moment it is expected that the learner reflects deeply
about what brought him there and questions his identity and sense of worthyness (Petriglieri, 2007). In
his article Stuck in a Moment (2007), Petriglieri also defends that it is like an impasse that is triggered by
the fact that the learner has found a situation that he cannot handle meaningfully, because he does not
have what is required in terms of cognitive frameworks, emotional capacity and behavioral repertoire.
Our approach is aligned with what Petriglieri (2007) proposes, not to accelerate the process as
something that the learner needs to escape from, but rather to embrace it and make the most of that
moment, as it was in the denial moment. It is probably the best way to understand the frames of
reference that brought the learner there because, most probably, they are linked to important
strategies that worked in the past, but which no longer solve the dilemmas he now faces. Yet, emotion‐
wise is not an easy proposition for the learner.
Kegan & Lahey (2009) also uses the same approach, by using fear as the basic tool to understand
the frames of reference. In their book Immunity to Change they argue that the transformative moment
should be preceded by the capacity to design a possible outcome, and that what follows is that we
begin analyzing what we are doing against that outcome, and what it is that we are not doing and which
could have facilitated its achievement. Kegan & Lahey (2009) invite us to reflect on the reason why we
do not stop doing things against our expected outcome, and why we do not start doing what would
facilitate it. They invite the learner to understand what are the hidden benefits that he receives from
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the “old” habits. Interestingly, they also invite the learner to go deeper in his own fears, and to face
them “eye in the eye” in order to understand what are the most dramatic consequences that could arise
from those fears. This is a powerful way to understand the frames of reference, behind our actions,
from the most obvious frames to the deeper and engraved. Once we understand them, we become
aware of their pattern and may test them, or test a different frame of reference. That is, according to
Kegan & Lahey (2009), a way to start testing and comparing old frames of reference with the new
possible ones.
GETTING OUT OF STUCKNESS – Discourse, visualization and forms to create new meaning and
experimenting it
As proposed earlier, stuckness is the moment to understand our frames of reference and to start
building different ones. Here, the power of visualization and discourse are important competences to
build a new desired scenario. Howard Gardner (2009) also contributed to this reflection, arguing that
there are four ways to mind changing: concepts, stories, theories and skills.
A frame of reference can be the result of a specific theory that acts at a conscious or
unconscious level (e.g. “if I do X in the context of Y to persons like W, then Z will happen”). If we are
able to change our theory, or to build a different theory in our mind, we are able to test new behaviors
anchored in that theory.
Concepts could be important for the learner to re‐shape his frames of reference, because they
encapsulate the reality in a specific object with specific rules and are an important form to deal with
complexity.
Stories and theories are, by their nature, propositional (Gardner, 2009) and that is why they are
a way to design the future in the mind of the learner. If the learner is capable to re‐write his script
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(based on a different frame of reference) he will be able to project a different result in the future. By
doing so, he can start testing new behaviors, anchored on the new frame of reference.
Skills can also be subjected to dramatic forms of change because the relation between content
and form unfolds somewhat differently in the case of skilled practices. The content and the form of the
procedure can, and do, change – in fact, they usually change together (Gardner, 2009). It is a case of
virtuous cycle of meaning‐forming and reforming the meaning‐forming (Kegan, 2009). Skills are also an
interesting form of mind changing, because developing a skill can have a strong impact on other skills
(e.g., the spatial movement of playing drums can enable the skill of spatial movement, whci in turn can
contribute to better systemic modeling).
This is why the model in figure 1 proposes meta‐competences (a concept that encapsulates
several competences that can lead to the creation of new skills) as a way to increase the slope of the
curve, and to progress faster and meaningfully in the creation of new frames of reference.
THE LAST MOMENTS OF THE CURVE – ANCHORING THE NEW MEANING
Moving to the last moments of the curve requires a special attention to the type of questions
asked, in order to support the learner in his journey. As the learner is creating a new meaning, it is
important to use the right type of questions such as “What if”, “why” and “why not”, since they allow
the learner to start his exploration of new possible frames of reference. It is important to keep the
important questions alive since they can be the source for meaning‐reforming (Kegan, 2009). We have a
natural tendency to close questions when we find a partial answer to them, or an answer that satisfies
us in the moment we receive it. But keeping important questions alive are an important mechanism for
continue the exploration.
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2.4. The learner is not alone in the journey
In the transformative learning journey the learner brings along the people with whom he
interacts, the competencies he acquired and the tools he uses in order to do so, the objects he relates
to and the system where he operates. While he progresses in the curve, the influences will appear in
any of the domains where he operates, and which are represented by four circles inside a bigger circle
in the figure. He will influence his own identity (or the domain I), and how he interacts with others and
operates in groups (the domain We). These two domains are called subjective domains (Wilber, 2011).
But he will influence objective domains (Wilber, 2011), especially the skills and tools he will develop
during this process and which serve as objects for effectiveness, called the domain It, and also the
systems of which he is a part and which can be reshaped through his intervention and through the
reshaping of his role in the system (domain Its).
The connections between the domains and the possibility of navigating between them will be
given special attention. Here, the object‐theory (Klein, 1953; Winnicott, 1968) is important in order to
explain the movement from subject to object and back, as a way to advance in the comprehension of
the self. The learner has to develop the capacity to see himself as an object, moving his thoughts and
experiences to the domain It, while reflecting on that. The capacity to do this will be dealt in Section 5,
in the meta‐competence navigating. Using Kegan´s model of the stages of development, presented in
his book In over our heads (1995), I propose to integrate this theory with the four domains that are part
of the integral theory of Wilber (2011). Using the concept of boundary (Miller and Rice, 1967), I propose
that in the self‐transforming mind stage (Kegan, 1995), what starts happening is the enlargement of that
boundary and a juxtaposition between the I domain and the other three domains (We, It and Its). The
common region corresponds to the enlarged boundary – or skin. The other domains will also expand, as
can be seen in the up‐right corner in figure 1.
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SECTION 3 – TO INCREASE CONSCIOUSNESS
“Consciousness always stands in relation to the unconscious. Whereas consciousness refers to
what we know, the unconscious constitutes what we do consciously know. Psychic content that is
conscious can be reflected on, examined, and worked with by the ego, but content that is unconscious
cannot be readily accessed by ego consciousness” (Dirkx, 2012, p. 118)
According to John Dirkx (2012) it is important that the learning environment enables a dialogue
between the conscious and unconscious. In fact, he argues that it is in this dialogue, mediated by
symbols and images, that learners gain an insight into some traces and characteristics of themselves
that are beyond conscious awareness, but nevertheless influence their sense of self as well as their
interpretations and actions.
3.1. Giving a meaningful space to our inner world
It is not possible to bring everything to a conscious level, and there are several reasons for this.
The first is related to the sheer magnitude of the information available to us and to the limited capacity
to process it at conscious level, so we are constantly making unconscious choices about what to notice,
and therefore, we are also making unconscious choices about what not to notice. This need to be
selective implies that some of the information will be registered at a non‐conscious level. The second
reason is the fact that we need a mechanism to treat information that we cannot understand, or which
we are not prepared to deal with, and sometimes we divert information from awareness because it is
too painful or stressful (Tedlow, 2000). More commonly, we do so because the offending information
contradicts assumptions with which we are comfortable, and because it is easier to reject the
information than to change our assumptions, explicitly or unconsciously. That is the reason why the use
of methods that bring consciousness can support the learner in his transformative journey.
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Consciousness, like most characteristics of humans, develops itself and in this process we
become more aware of our outer and inner worlds. We gradually become aware of an inner voice that
sometimes it helps us to reflect or respond to demands from an outer reality, but there are occasions
when it surprises us or takes us in an unexpected direction, like an urgent call or an expression of a
different will (Dirkx, 2012). The reason for that is the fact that, while we operate in the conscious zone
where our ego is the maestro, another process is occurring simultaneously ‐ our unconscious is either
trying to protect ourselves from what we have difficulties to cope with, or is re‐enacting old traumas
and unresolved issues that belong to the past but are projected in the present.
According to Dirkx (2012), if the conscious ego does not mediate the unconscious response to
strong emotions, the individual can react in a way that he may regret or even reject doing it ‐ acting in
strange ways, making decisions without understanding why and what triggered that decision, and
saying things that consciously he did not want to say and probably will regret having said. Dirkx (1997)
explains that as we mature, the tension between the ego and the unconscious manifests itself through
disruptions of consciousness, such as powerful feelings, emotions or images, sometimes out of seeming
out of proportion to the demands originating from the outer environment. Bringing consciousness
enables a better understanding of how these powerful emotions occurred. Recognizing that our
behaviours are not always predictable is, according to Kets de Vries (2001), an important way to start
the process of understanding why we take important decisions outside our conscious zone.
By understanding the mechanisms behind the emotions, we are able to re‐design the frames of
reference that triggered the emotions. Goleman (1996) call this process emotional intelligence, a way to
be aware and to regulate those emotions. Dirkx (1997) calls our attention to the fact that an
exaggerated ability to modulate or to control emotions can lead to lose touch with our inner voice. In
this case, the psychic energy contained will be manifested unexpectedly, in powerful, and sometimes,
very disruptive ways (Dirkx, 1997).
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Hence, what is being proposed is not to augment the modulate capacity that overshadows the
expression of our inner voice, but rather a way to give it space and attention while modulating it in a
meaningful way for the learner, through different frames of reference and experiments of the new
identity that emerged from that reconstruction. If we are able to listen to our unconscious as a
messenger of the soul (Dirkx, 1997), it can become a strong ally in the transformation journey. It can
signal what is necessary to re‐shape our frames of reference, and it can also bring additional energy and
intrinsic motivation for the journey. That is why Dan Ariely calls our attention to the “upside of
irrationality“ (Ariely, 2010).
The process of bringing consciousness can be understood as a de‐constructing process. We may
start from the patterns most present in our lives and more difficult to handle (such as drawback and
retreat), or from the strong feelings attached to a specific situation, or from patterns to access what can
be acting as non‐conscious dispositions. By making those dispositions conscious and understandable we
can go even further, and understand the frames of reference that were built in our mind and which
enabled those dispositions to be the most used in a specific situation or pattern.
The process of bringing consciousness (in the figure it is the distance between the bold line and
the dotted line) increases the possibility to reduce the learner´s gap between what is happening at
conscious and unconscious levels (represented by the vertical arrow on the left side of the figure). That
is why Paulo Freire (2006) calls it a process of liberation or emancipation, because it is a process that
can help the learner to face obsessions, compulsions and complexes, and free himself from them (Dirkx,
1997).
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3.2. Observing and listening to what is going on behind consciousness
a) Language
The mind has several ways to make sense of the world. The predominant way used is language –
a special organization of symbols and related meanings that allow us to see the environment, to make
sense of that experience and to establish a relationship between the self and the environment.
According to Gardner´s (2009) clusters of mind forms, we normally use language to develop or
adopt concepts, to build theories, to create or listen to stories, and to develop our skills. In essence, the
way we use language will affect massively the way we make sense of the world. Kegan and Lahey (2000)
propose that by changing the way we talk, we can change the way we work. The first step is to start
paying attention to our language, for example how much we complain instead of committing ourselves
to something, how much we blame instead of assuming our own responsibility in those situations,
assuming that if we are part of a system we can always do something to change it in the direction we
desire. If we start paying attention to our language we can also start understanding the patterns in
which specific complaints, blames or accusations occur, and we can also start analysing the linkages
between those occurrences and other occurrences in our lives that were significant in shaping our
frames of reference. In the same line, it would be interesting to explore how we use language in
different environments ‐ this information could give us an insight into how our frames of reference are
linked to different environments in our life. This opens an interesting link between our different frames
of reference and what Rita Carter (2008) calls multiple personalities, and Herminia Ibarra (2004) calls
multiple selves. The bridge to that understanding could be the language we use in the different spaces
we operate.
The other proposal we make is to use language to access the unconscious and bring information
from there to normal language, like writing freely and as rapidly as possible, putting everything that
comes to our mind to paper (Steinbeck, 1962), or writing immediately after waking‐up, in the twilight
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zone between sleep and the full awake state (Brande, 1981). Diane Setterfield (2013) proposes
something different ‐ planting an idea in the unconscious mind and let it emerge naturally. She argues
that all our life and experience, all the people we know, all the memories, dreams and fantasies and
even all we have seen, listen or read, are composted in a rich mulch. And that if we take an idea, what
we have to do is to plant it in the compost, and wait. That is probably why, once a dilemma is in
conscious state it is also planted on the unconscious, which will start working to solve it.
Two other specific ways to develop language, namely reflective discourse and understanding
ontology of the language will be explored in Section 5, dedicated to the meta‐competence languaging.
b) Other “languages”
Writing is something that brings structure to the unconscious signals, because it uses an artefact,
in this case, language, to make the signal understandable. But there are a lot of signals and sensations
that are not possible to understand using the normal language. Some of these signals and sensations
are registered as symbols. Jung (2012) writes that what we call a symbol is a term, a name, or even a
picture that may be familiar but possesses specific connotations beyond the conventional meaning,
something that can be vague or unknown. There are at least as many symbols as the number of things
that are beyond the range of human understanding, and we constantly use symbolic terms to represent
concepts that we cannot define or fully comprehend (Jung, 2012).
We appropriate symbolic models, composed of images and conditioned by affective reactions
acquired earlier through the culture of the idiosyncrasies of parents or caretakers ‐ a highly
individualistic “frame of reference” – , and make analogies to interpret the meaning of our new sensory
experience (Rosenfield, 1988).
The proposal in this thesis is that one way to bring consciousness is to have the opportunity to
get in touch and manipulate those symbols, using a three step process:
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(1) Awareness of the other sensory experiences and pre‐languages to make sense of the reality,
and to bring important information about internal tensions;
(2) Imaginary configuration, by understanding patterns and systems through symbolic models
that act inside us as symbolic frames of references;
(3) Action – the possibility to manipulate the metaphors and related symbols and make them
change in a certain way that are more meaningful to us, and to help us unty the binds that were built in
the past and which are imprisoning us today.
This approach is based on the premise that the possibility to observe and manipulate his
symbols and metaphors will create the conditions for change, by facilitating the natural emergence of
new insights and ideas. “Change is a natural by‐product of the process and the it’s impossible to know in
advance when, or whether, a change will happen” (Way, 2013, p31).
Art, music and dance are forms that increase sensory experiences, which will allow the
unconscious to express in a conscious way by using symbolic language. Even if the translation of that
experience into language is not possible, the experience itself, lived in a conscious way, provides
information about what could be going on at unconscious and pre‐conscious levels (reference).
In terms of interventions, there are two other possibilities of accessing this symbolic universe.
Drawing and painting, without the additional use of words, could be a source of information to
understand the actual frames of reference and to design new ones, due to the potential to unlock
messages which, once visualized, will open a completely new way to see the world and the self.
According to Susanne Langer (1942), symbolization is the starting point of all intellection in the
human sense, and is more general than thinking or taking action. A person also produces symbols
unconsciously and spontaneously, in the form of dreams. Another powerful possibility to access the
“unconscious” space is through remembrances of dreams. There are enough moments when the dream
is interrupted or when the learner remebers it, and those can be registered for further analysis.
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c) Emotions
Understanding emotions is a powerful way to de‐code the frames of reference, because
emotions are linked to the way we appraise the situations around us.
In Scherer's (1987) components processing model of emotion, there are five crucial elements of
emotion and all become coordinated and synchronized for a short period of time, driven by appraisal
processes: (1) Cognitive appraisal or evaluation of events and objects; (2) Bodily symptoms or
physiological component; (3) Action tendencies or preparation and direction of motor responses; (4)
Expression, facial and vocal; (5) Feelings or subjective experience.
At the individual level, at the moment when emotion happens, our thoughts, motives, action
impulses and physiological changes are focused on, and organized, around the personal stake and
adaptation requirements of the encounter. When something important is at stake we pay attention to
what seems relevant at the moment and do not want to be distracted by other considerations, giving
little opportunity for detached observation, i.e., to become an observer instead of a participant.
The model modified from Smith and Lazarus and presented in the book Emotion and Adaption (Lazarus
1991, p. 210) explains that process:
Figure 3 – Smith & Lazarus model of cognitive‐motivational‐emotive system
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This model illustrates that there are two important processes from the learner´s perspective: an
appraisal process and a coping process. The coping process is also informed by a translation in action,
i.e., the re‐enactment of similar situations or previous situations somehow linked to the situational
construal in the moment of the appraisal. That is why we project the past in the present, using emotion
as “a bridge”.
What can be observed, and used as a source of information for the learner, are the three parts
of the appraisal outcome, namely action tendencies, subjective experience or “affect”, and the
physiological response. This information, when linked to the situation and similar situations, can help
the learner to observe, reflect and understand the frames of reference (in this model referred as
personality, believes and knowledge) that are acting behind the emotion. However, according to
Lazarus (1991), it is also important to consider the perspective from an observer, because the latter can
give the person experiencing the emotion, important information about what could be observed, some
of which is related to the above mentioned five components. Observers can inform the learner about
the characteristics and intensity of the expressed emotions. With that information, the learner can
reflect on how he relates to the others, what is important or less important for him, his beliefs about
the self and the world and also how he manages the relationships with people and situations in life, and
situations in terms of its significance for his well‐being. Recurring emotions also provide clues about a
person´s characteristic way of appraising, in an adaptive way, the relevant encounters and life itself
(Lazarus, 1991).
Our social behaviour is guided constantly by cues that we interpret about the emotions of
others, cues that can reveal other´s action impulses and intentions. We decode and interpret complex
and often conflicting communications, and miscommunications, that people send and receive in social
intercourse. The facilitator of a transformative learning journey should be able to do so and to support
the learner in this process, and to create the conditions for the peer group members to give feedback to
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the learner about the emotions they are observing. Discussing it with the learner is a possible support
for the de‐codification process and for possible new ways to deal with emotions present.
d) Embodiment and Embodied Intuition
Western scientific culture tends to see our bodies both as physical structures and as lived,
experiential structures‐in short, as both "outer" and "inner," biological and phenomenological. These
two sides of embodiment are obviously not opposed. Instead, we continuously circulate back and forth
between them. We cannot understand this circulation without a detailed investigation of its
fundamental axis, namely the embodiment of knowledge, cognition, and experience. Embodiment has
this double sense ‐ it encompasses both the body as a lived, experiential structure and the body as the
context or milieu of cognitive mechanisms (Varela, F., Thompson, E. and Rosch, E., 1993).
The reason we choose embodiment as part of bringing consciousness is that body expression is a
strong representation of emotion and cognition. It is impossible to understand any of the three
components of the human being (mind, emotion and body) separately, because each of them has
expressions of the other two. On the other hand, as explained earlier, the body is part of the cognitive
mechanisms and therefore a vehicle for learning.
Examples of practical applications of this meta‐competence are the repetitive exercises (like
dancing) to use the body to learn a new habit or develop a new operating way. The other example is the
use of a tool called emergent spaces (Harland, 2012), where we define an outcome and we position it in
six different places around ourselves, and from that place we discuss what the learner knows in that
specific moment about the outcome he wants to achieve. Assuming that our body registers information
about our environment and our interactions, by positioning an object (in this case representing an
objective or a desire) outcome in different places, our relationship with that object changes, bringing us
different and exponentially cumulative perspectives about the same object and our relationship with it.
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There is an important link between embodiment and intuition (or nous in Aristotle formulation).
Mintzberg (1991) argues that intuition is a deeply held sense that something is going to work. It is
grounded in the context in which it is relevant, and based on experience of that context, and proposes
three criteria to identify the presence of intuition: (1) it is deeply, often passionately, felt; (2) it is
rooted in experience of the context, even if the learning is subconscious; (3) it emerges as a conscious
choice and direction.
The role of the facilitator in developing intuition is to allow people to reflect on trends and
narratives, because intuition also comes from understanding the flow of things. But it is more than that,
it is to develop the capacity to be in tune with one´s senses, understanding owns feelings and emotions
and being aware of the signals that your body brings you. The facilitator should invite people to work on
their “unconfort” zones in order to expand perception but also to act as a mirror for their expression
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SECTION 4 – THE SOCIAL FABRIC TO SUPPORT A TRANSFORMATIVE LEARNING
4.1. The transformational journey and the need for a social fabric
A transformative journey is a journey that must be embrace by the learner in order to let the
emergence deliver the necessary changes or to act intentionally, to reconcile himself with the reality
around him and, therefore, resolve the dilemmas he is facing. Dilemma solving also happens by
changing what the learner knows, but above all, by changing the way of knowing, i.e. the frames of
reference used to make sense of the content.
Due to its nature, this journey brings a state of ambiguity and disorientation, where the learner
will find himself in a state of liminality (Van Gennep, 1960) or transitional phenomena – like a neutral
space where it is difficult “to relate subjectivity reality to shared reality which can be objectively
perceived” (Winnicott, 1968, p.143). The disturbance is due to the need to challenge the frames of
reference, some of which were instrumental for the past growth and performing strategies. To do
this,he learner has to accept being in transition, between the old state to a new state without any
certainty on what the future will bring him.
The starting point of the journey is to extend comfort, to create the right conditions for opening‐
up and to accept beginning a transformative journey. Safety is critical for transformative learning to
occur, and it will only happen if the physical and psychological conditions are created in a way that
fosters a highly trusted environment. As Korotov (2005) argues only when there is psychological safety,
a suspension of normal behavioural rules, an opportunity to play and a degree of isolation from real life,
is such a space created. It is like the neutral space Winnicott (1968) refers to, but intentionally created.
As a child learns to play in such spaces, the learner has the opportunity to play with his frames of
reference, building new meanings in that playground. He should trust the space, otherwise he will not
play.
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After that level of trust is created, the space for challenging is also established. This challenging
space is critical to bring forth, to analyse and de‐construct the individual frames of reference. The
confront zone is the region where the mind is not trained to operate and, therefore, the control of the
ego is reduced. The defense mechanisms will be either lowered or expressed “loud and clear”, through
the behavior of the learner. This explains why new and important information will be brought by that
process. There are several authors who explore the importance of creating comfort and confront
(Korotov, 2005; Florent‐Treacy (2009); Kohlrieser, 2012; Stein (1998). The existing gap in the theoretical
debate that this thesis attempts to fill is how to use theories and instruments that are already being
used as a way to help the facilitator, and the learner, to “stretch” the continuum of comfort‐confront, as
an accelerator to the transformative learning process. Hence, the dimensions here explored as a way to
bring comfort, are the same that can bring confront.
To support the learner to navigate in the continuum of comfort‐confront, while understanding
and reforming his frames of reference, two other conditions are important. The first is the availability of
different containers to act as the environment where important thoughts, emotions, embodied
knowledge and bodily reactions can be contained, analysed and deconstructed. In these containers it is
also expected that new meanings are created, and these meanings can be related to re‐shaped frames
of reference. The second condition is related to how the learning process is structured. The different
activities have to be structured in such way that creates the conditions that allow individual choice on
how to approach and progress in the activity while, and, at the same time, creates the conditions for
group support, coaching and interaction, all fundamental ingredients for individual growth. This design
will require a special architecture and mechanics that will be further explored in this section, and in
annex 3.
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4.2 – Dimensions that can be used to stretch the continuum comfort‐confront
Personality is an important individual characteristic as it influences the way of socializing and
how one sees the world. Our personality determines the preferences of our actions , and to follow them
is to operate in our comfort zone. When a participant needs to expand his comfort zone, he should
operate according to his personality´s tendencies. When the participant needs to expand his confront,
he should act according to different (sometimes opposite) dimensions of his personality, either
voluntarily or by invitation of the facilitators.
Other dimensions that can be used in this “stretching” process are the most and the least
developed intelligences, the preferred or less preferred learning styles, and the personality traits and
least preferred predispositions according to the personality trait. Leadership competencies and
leadership styles can also be used as possible dimensions to include in the facilitated learning
continuum of comfort and confront.These dimensions and related tools can give, through reflection,
self‐appraisal and a 360º appraisal, important information about how the learner acts and what are his
main dispositions for action.
Philosophical assumptions are also important learning variables, because they are important
containers for the learner, and they shape how the other content is put together. In order to
understand himself, the others, his organization and the societies where he lives, it is important that he
understands the philosophy behind this. Sometimes, the learning occurs by reconfiguring the
philosophical assumptions and, by doing so, the ripple effect in the other affected dimensions, will
leverage the impact. Boyatzis, Murphy & Wheeler (2000) propose that there are three primary
operating philosophies: (1) The pragmatic operating philosophy; (2) The intellectual operating
philosophy; (3) The Human operating philosophy. They argue that our operating philosophy is crucial to
understand how we behave as a result of our values and our philosophy. It is a kind of “operating
system” that, most of the times, are operating without you being conscientious of how it operates.
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4.3. Extend the comfort and safety in the learning environment
Facilitators have a special role in creating the conditions for the learner to feel comfortable
enough to open‐up, to share its dilemmas and to allow the group to act as a social net for him.
Facilitators are simultaneously authoritative figures (Korotov, 2005) and enablers of the transformative
learning journey. In the latter role, facilitators create a psychologically supportive climate, serve as
resource agents, and ensure that the learning journey is understood and that there is space for
individuality, feelings and content (Rothwell, 2008). The learner will pay attention to what rules are
created in the learning environment and will also be attentive to the way the facilitators behave.
The rules should support that individuality is expressed without constrains, while inviting the
learner to show vulnerability and to challenge his convictions, thus challenging his frames of reference.
As the transformative learning journey is also an experimental activity, the facilitators must create an
environment that is safe for the learners to experiment new behaviours, to test new identities and to
progress in their maturity cycles. (Korotov, 2005)
Comfort – The importance of Routines
Physical routines create comfort, because they give a sense of knowing what to expect and a
sense of continuity in the environment, important to re‐assure the learner of being in a good space.
Things like scheduled routines, the same type of activity every single day in the beginning of the day,
physical spaces to have group discussions, activities that occur always in the same sequence, a physical
space delimitation between the learning space and the other spaces where the learner exercises other
activities, are important aspects to be considered by the facilitators as a way to create physical comfort.
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Comfort – A space where authenticity can flourish
Authenticity (Shamir & Eilam, 2005; Kets de Vries, 2009, Goffee & Jones, 2012) is an important
aspect of the leader´s life that should be part of the transformative environment. When being authentic
there is no need to spend energy or effort in trying to pretend to be another person. There is also no
need to pay attention to what the others could discover about the person, and to anticipate what they
would like to see in his actions, thoughts or positions.
It is important that the learner is allowed to be absolutely authentic without feeling the need to
cover thoughts, beliefs or action tendencies, or to feel ashamed or guilty after they have been
uncovered. Consequently, one of the most important things to create a safe space, from the attitudinal
point of view, is to act in a way that the learner feels absolutely respected in his individuality, by being
non‐judgmental and providing feedback that shows appreciation. It is important that there is no
censorship from the facilitators, and censorship from the group is also dealt in an appropriate manner.
Learners should also be allowed to bring the “full me” to the learning environment, being
stimulated to bring their own stories, dreams, cases, resolved and unresolved themes and dilemmas.
They can also be stimulated to bring their theories about life in general, for themselves and for their
organization (Mintzberg, 1984; Korotov, 2005; Florent‐Tracey, 2009; Kets de Vries et al, 2009; Petriglieri,
2012). A truly emphatic attitude from the facilitators is also critical to understand the frames of
reference of each individual, to understand their vulnerabilities and to support their efforts in being
authentic. For that to happen, facilitators must also be aware of their own frames of mind, assumptions
and prejudices, because they will need to deal with those, so that they do not become a barrier
between the facilitator and the learners.
But there is another important element for that support to happen, which is the right to show
vulnerability. As mentioned by Brene Brown (2013), vulnerability is the core of all emotions and
feelings. Brown (2013) also believes that vulnerability is the birthplace of love, belonging, joy, courage,
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empathy, and creativity; it is the source of hope, empathy, accountability, and authenticity. One way to
create an environment for the learner to accept and even embrace his vulnerability is through vicarious
experience, and the reinforcement that he is not alone in this journey. Florent‐Tracey (2009) and
Korotov (2005) defend that one of the most important moments in a group´s life is accessing the
common space – this is done by sharing the members´ vulnerabilities. This is critical because when we
enter a new space we are eager to connect. When combined with the anxiety of being in a new place, it
has the potential of being an opener to deep disclosure – in most cases, the first intervention sets the
tone, which may create a virtuous cycle of interaction (Florent‐Tracey, 2009; Korotov, 2005). Since the
members of this space do not have a common story at the beginning, and since there are no tensions or
unresolved issues between them, they do not feel that they have something to lose by deep sharing
their thoughts, fears, anxieties and other moments of vulnerability, which in turn creates the optimal
space to be vulnerable, hence authentic.
4.4 – Operate in the Confront Zone
Blind spots and External Feedback
One way to create the conditions that provide confront is by allowing the group to provide
feedback about one´s actions, reactions and visible emotions and related physical manifestations. This
information could be important for the learner because it will point to possible blind spots (reference),
i.e., things that are visible to the others but not to himself. This mechanism, as explained in Section 2, is
a form of denial – something is ignored because if we acknowledge it we have to act, and that action
may threaten our current frames of reference. Once the feedback is given, the learner must face it, and
deal with the new information that was already present but which he failed to notice. However, for the
information to be recognized as important, the learner has to accept its validity. The validation process
has to overcome the natural resistances coming from the learner defenses ‐ how he values the people
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that are giving feedback will have an impact on the validation process. That is why Kets de Vries (2013)
proposes to include significant others (like great friends or off‐springs) in the feedback loop. In his
words, it is like having a 720º feedback because those will form a second round of feedback.
Themes
The other important aspect to consider here, is the possibility of the learner to access the
important themes in his life, i.e., things that more prominently bring challenges to hisprogress towards
more fruitful relationships, or towards a more happy and meaningful life, and which are like recurring
patterns. A specific type of theme is named by Luborwski CCRT (Core Conflictual Relationship Theme)
(cited by Book, 1998, pp 6‐7, 21‐45). It is core because this theme can be present in every relationship
and in any environment where the learner operates. Themes are also linked to ego‐defense
mechanisms and these, to emotions. Lazarus (1991, pp 217‐296) analyzing goal incongruent (negative)
emotions and goal congruent (positive) and problematic emotions, suggest a decoding mechanism, to
use emotions to understand and decode the themes present in the learner´s life, as explored in the
previous section. A summary of this, relating each emotion to the core relational themes (Lazarus,
1991, p. 122), is presented in Annex 1.
Use the least used dimensions of yourself
Operating out of the comfort zone can be extremely difficult for the learner, because it means
that he has to operate in a zone where he feels incompetent. On the other hand, this opens the
possibility to expand his awareness to aspects of his life that are not visible or not clear enough, and to
expand the number of connections in his mind that could be instrumental to solve his own dilemmas.
These zones could be aspects of his personality that are not well developed, intelligences
normally underused, learning styles not experimented or not developed, or other dimensions of the self
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that the learner usually avoids for no specific reason, the reasons could be just an habit or something
deeper resulting from a defense mechanism. However, these zones can bring the possibility to be
exposed to completely different frames of reference, using different cultural, social or religious
stimulus.
4.5. Implication in the Activity Design
In this thesis we propose that the same dimensions that are used for self‐reflection, and for
triggering the learning journey, are also used as a way to increase the comfort and the confront zones.
In this perspective, there are nine principles that can be used in the design of any learning activity, and
which allow the learner to operate in his comfort or confront zones by choosing to engage the preferred
dimensions or the least preferred ones. They are as follows:
1. The activities should be designed in order to engage any of the preferences. For example, if decided
to use the most developed intelligences as the domain of analysis, each activity should be designed
so that any of the intelligences can be used extensively to perform the activity. This allows the
learner to choose how he approaches the activity in terms of the engagement of his intelligences.
2. The activities should be designed with different points of entry. For example, if, according to the
Kolb learning style inventory (1985), the learner is divergent, i.e., he combines concrete experience
and reflective observation, he is comfortably learning in an environment where he can have the
opportunity to observe before he acts. In this process, he will collect information and use his
imagination to design the possible solution and, after doing so, go for action. In this case, the activity
should be designed in a way that while some people (for example convergents) are engaged in
action, the divergents are observing them and, at the same time, the assimilators are reading the
theory and having a lecture on what are the models that can explain what they will try to observe
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later in the activity. However, it is important to complete the full cycle, or to engage all the possible
expressions of one dimension, in order to promote the expansion of the learning mechanisms.
3. The activities should be designed so that people can group together or act according to their
preferences. For example, if the personality points more for being assertive (in opposition of a self‐
effacing trend), several persons with this characteristic have the possibility to group together, or to
start the activity expressing themselves, while the opposite group can maintain a more low‐profile
approach.
4. The activities should be designed in order to engage the body, the mind and the emotion, and the
persons should be able to engage in one, two or three of those dimensions, without compromising
the expected result of the activity.
5. The activities should be designed to allow the learner to develop one or all of the mind‐changing
ideational contents (Gardner, 2009). Learners should engage in finding what are the concepts,
theories, stories and skills relevant to do the activity; or even to develop concepts and theories to
understand the reality; or to develop a story line that allows them to solve a specific dilemma and to
engage in discourse; or even to develop the skills necessary to resolve the activity.
6. Still related to Gardner´s approach to mind‐changing, the learner should also be invited to use the
seven levers to mind‐changing (detailed in annex 7) in order to undertake the activity. Some
activities can be designed to engage only a small part of the dimensions. For example, if the body is
the most neglected part of a specific individual, the need to build a theory through mimicking could
be an important challenge to engage that dimension.
7. Some activities can be designed to engage only a small part of the dimensions. For example, if the
body is the most neglected part of a specific individual, the need to build a theory through
mimicking could be an important challenge to engage that dimension.
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8. Activities should be designed with the possibility to include improvisation, i.e., the facilitator could
stop and include another variant (to engage an uncomfortable dimension).
9. Spare activities should be developed to be used as a back‐up activity, when the facilitator or the
participant strongly needs to engage a less comfortable dimension.
4.6. The mechanics that provide the right environment for the learners to benefit from the social
fabric net
1. Synchronizing expectations and timelines – Allowing Different Paces
One of the most important thing to ensure, as a way to synchronize timelines, is to allow
different paces, because each learner will evolve in the transformative curve in his own pace. The
learning pace of each individual is critically important to facilitate the emergence of dilemmas and the
emergence of the new configurations. Allowing different paces is, therefore, critical for the
individualization process, and should be carefully introduced in the mechanics of program delivery.
The first approach is to allow emergent group formation. The other approach is to create parallel
processes, where people can travel alone or together in a small group, and design “touching” points
where people can meet again and reconvene. It is like having two songs playing at the same time and, in
specific moments when one of the songs is silenced the other can play stronger or more vividly, and
when the two songs enter into synchronization there is a possibility of the individual to “jump” from
one song to the other, or enter into the harmony created by the two together.
2. Allowing different contents to run at the same time
If this concept is extended from the pace in which the subject matters are incorporated to the
need of a specific individual or group to deepen one subject, while the rest of the group advances to
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the next subject, then there is also the need for running different subject matters at the same time. This
is normally a limitation in terms of the availability of facilitators. This limitation could be overcome if the
facilitators are capable of managing several subject matters at the same time, or if the activities are
designed in such way that they can be performed without facilitation.
The other way is to use the spare time (e.g. the evenings or late afternoons) for parallel content
to be run, either driven by the facilitators or driven by the learners themselves.
3. Multi‐method pedagogy
Different pedagogical methods will also increase the possibility to expand the continuum
comfort‐confront. Some of these methods are detailed in annex 3, with the correspondent possible
application and importance in a transformative learning facilitated environment. A multi‐method
pedagogy must also allow the learner to have space to deepen concepts, theories, skills and tools,
without disrupting the flow of the larger group. This can be done by creating specific spaces where
individual needs may be addressed, during the regular learning moments or during the moments in‐
between (in the case of longer programmes). Self‐learning schemes can also be created as well as
linkages with existing programmes and professional certifications can also allow the individual to pursue
his specific needs.
4. Availability and Relevance of Containers
A container is a place or a thinking function where an individual can position an object which he
can deal with. Derived from Klein´s concept of child projective identification (Klein, 1998, p. 422), in
which an infant identifies objects with his own organs and activities, Wilfred Bion (1963) has created the
concept of container‐contained. According to Bion (1963), the projected element has to find a
container, or a thinking function, to be analysed, or simply to be released by the individual. The last idea
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results from a need to share an uncomfortable sensation, emotion, thought, concept, theory, story, or
from a need to transfer these to a specific space where they will be put on hold, temporarily, a space
that the learner feels is sufficiently secure to contain them.
In a learning environment there are normally several containers. The idea is to create as many
containers as the learner needs in order to process all the insights, ideas, emotions, and other relevant
information for his progress in the learning curve. It is possible to move insights, ideas, hypothesis and
feelings between containers, in the region called boundary (Miller and Rice (1967). This is critical as it
allows to “share the load”, to get feed‐back, to bring new lenses or to confront pre‐conceived ideas and
to expose the mental models behind them.
For the facilitator we propose that different types of containers can be created. Some containers
are more stable than others, some can emerge in the learning space triggered/suggested by the
learner, and others still, a third category, are the spaces created on demand, i.e., spaces that are
important for a specific learner in a specific moment of his journey and that are requested by him.
Annex 2 present a list of proposed containers that are seen as important in the learning journey.
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SECTION 5 ‐ DEVELOPING META‐COMPETENCES
Competence is defined as the ability to successfully meet complex demands in a particular context
through the mobilization of psychological prerequisites (including cognitive and noncognitive aspects)
(Rychen & Salgany 2003, p. 43). This definition is based on a demand‐oriented or functional approach.
The primary focus is on the results achieved by the individual through an action, choice, or way of
behaving, with respect to the demands he faces, such as those related to a particular professional
position, social role, or personal project. Other definitions explicitly emphasize the inclusion of how a
person handles new challenges, i.e., challenges that are unknown at the time of learning, the capacity to
acquire a new competence or the capacity to apply professional knowledge even in an uncertain and
unpredictable situation (Illeris, 2014). That is why developing meta‐competencies are critical continuous
development of leadership.
To know something also means to know what one knows. This knowledge about knowledge is
called “metaknowledge” and the ability to judge the availability, use, compensation and learnability of
personal competencies is called “metacompetence” (Nelson & Narens, 1990).
The reason why it is so critical to develop meta‐competences is, in first place, the need to cope
with the necessity to recreate the critical competences according to the evolution of the organizations.
It also allows the learners to operate in a higher level of abstraction, knowing not only what to do and
how to do it, but also how to develop those capabilities.
Meta‐competences will also propel the learner to go deeper in the learning curve, by increasing
the skills to listen to his inner voice and make a more comprehensive connection with the mind, the
emotion and the body. Meta‐competences will also provide a stronger way to operate in the “here‐and‐
now” and, by increasing that capacity, to better understand what is going on inside the learner and in
his relationship with the environment around him (ambience, systems and relationships with people).
As can be seen in figure 1, the six represented meta‐competences will facilitate the inflection of the
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learning curve, in a way that deepens the access to non‐consciousness and increase the slope in the
ascending part of the curve, contributing to the possibility of self‐transformation, i.e., the capacity of
the learner to continue the transformative journey in their normal life and without a facilitated
environment.
These special types of competencies will allow the learner to use different lenses to analyse
reality, and to operate at a level that enables him to understand the systems where he is operating. If
that capacity is increased, his capacity to influence the design of those systems will also increase. Figure
1 gives an example of the meta‐competencies that will be important for the leader to travel in the curve
of transformative learning. Irrespectively of the focus on the development, i.e. in what domain the
transformation is expected to occur, the proposed meta‐competencies will be instrumental for the
effectiveness of such transformation. The figure also shows the possible influence of such meta‐
competences in the format of the curve. The relative position of the meta‐competence in the curve only
means that it is a key competence for that specific moment.
The next part of the section will explore the importance of each of them. Annex 4 will give more
detail what can be done by the learners and the facilitators to develop those competencies.
5.1 Seeing / Observing
Developing this capability in a learning environment is probably one of the biggest contributions a
facilitator can give to the learner. Nigel Nicholson (2013) defends that a great teacher is capable to help
the learner to change the way he sees. He also defends that once this is done, it will help the learner to
have more profound insights, which can change his vision.
According to Humberto Maturana (2000), the laws of the nature are abstractions in the mind of the
learner and result from the regularities of his operation as part of a living system. That is how the he can
distinguish and explain his experiences, starting from the coherences he understands in those
47
experiences. It is in the process of explaining that he searches for distinctions or, in a more evolved
mind, also abstractions of distinctions, finding the coherences of his living system. But by doing so, the
learner becomes at the same time the observer and the creator of reality through his language or
languages.
Observation is, therefore, an intrinsic part of our lives. The expressed coherences of our experiences
shape our reality and, consequently, our attributed meanings, motives and actions. Developing our
natural capacity to observe is a powerful way to develop our capacity to make better sense of our life
and our capacity to act. Observation is also the capacity to transform subjects into objects, to transform
something that “we are” into something that we can try to understand and so, to reconfigure (Kegan,
1995). In essence, observation is the foundation of configuration, but it is also the foundation of
reconfiguration through the attribution of an extended or a different meaning.
5.2 Listening
Listening is a critical component for transformative learning because it allows us to listen to our own
voice, to our inner voice, and to listen to others in their own frame of reference and, from there, to
expand and reconfigure our own frame of reference.
Listening has several stages as explained by Covey (1993): (1) ignoring; (2) pretend that you are
listening (patronizing); (3) selective listening; (4) attentive listening; (5) empathic listening. The first four
phases have increasingly better qualities, but they are all done in the frame of reference of the person
that is listening. The fifth and most difficult phase is the phase when the listener is listening with the
frame of reference of the speaker. In order for this to happen, a truly empathic attitude must be
present, i.e., the capacity to switch off the internal filters to only listen to what the other is saying
through his own eyes, feelings and thoughts. That is why listening can also impact the quality of thinking
48
in the person that is speaking. Kline (2011) defends that attention with palatable respect and
fascination is one of the keys for creating a thinking environment.
Van de Loo (2007, p.230) explains that “listening with a third ear” is the process of listening
being sensitive to unconscious meanings. The proposition is that if we listen better to ourselves, we will
listen better to the others, and not only will we listen to what is being said but also to what is not being
said, but which is present in the message.
Listening to our own voice is also important, as we normally block this process when we speak. But if
the learner is able to listen to his own voice, he will connect to a deeper dimension, by observing the
linkages between what he is saying and the systems inside him that are operating as conscious and
unconscious dispositions.
5.3 Languaging
"Languaging", as Maturana and Bunnel (1997) explain, serves, among other things, to orient, as it
directs the attention and, consequently, the way the individual experience others. It is a way to foster
the development of "consensual domains" which, in turn, are the prerequisite for the development of
language. Language is a way to coordinate actions with others, hence a critical function in the
socialization efforts. Joseph Jaworski (2011, p.178) defends that we create the world through language,
stating that “we do not describe the world we see, but we see the world we describe”.
The way we use language is, therefore, a critical capacity. The learner should be able to observe the
way he uses language, which he can do by observing his own words in writing or listen attentively to
what he says.
That is why Echevaria (2003) proposes some concepts that can help us consciously observe how we
use language. He suggests, for example, that learners understand the difference between affirmations
and declarations. While affirmations are like descriptions and could be verified by any of the observers,
49
declarations are languaging acts that can generate a new world, a new reality. Our declarations are not
related with our shared capacity to observe, but are related to our power. We can only generate a new
world with our declarations, if we have the capacity to enforce them.
Echevaria (2003) also invites us to reflect on how we use declarations in life: the declaration of “no”,
because of its importance in the definition of boundaries of action; the acceptance declaration (yes)
because of its power in creating the space for others to operate; the declaration of ignorance (I don´t
know) because of the possibility it opens for learning and for support; the declaration of gratitude
(thank you) that fosters motivation and happiness; and the declaration of forgiveness, to break the
resentment prisons from the past. In essence, how we use these declarations is how we understand and
make meaning of the world, and a way to designing our future.
Language is also the way how we build our stories, and stories are important means to understand
the past and to build the desired future. Story telling is a critical skill today and this skill is particularly
important in moments of stuckness, because it is a way to connect the past to the future by
reconfiguring the frames of reference through a story line. All learners have narratives that take them to
certain directions and shape the future, as defended by Nicholson (2013).
Reflective discourseis also a powerful way to design the future and to design it by the interaction
with others. It leads toward a clearer understanding by tapping collective experience to arrive at a
tentative best judgment.
5.4 Emotioning
Conversation is said to consist of two elements, emotioning and languaging (Maturana and Bunnel,
1997). Emotioning refers to the compulsion of the autopoietic system to preserve its organization. With
this in mind, emotioning is not only an intrinsic capacity of the human being but also one of the true
natures of the individual, because it is also in that capacity that resides the possibility for the individual
50
to keep his integrity. Any activity that can lead to observing the emotion while in action can be an
important way to develop this meta‐competence. The capacity to observe the emotion, when combined
with the capacity to discuss it or to write about it, will increase the possibility to understand patterns,
and understand the unconscious dispositions behind the emotion, since in the appraisal process, the
action tendency is one of the components.
But emotioning can also be developed through symbolic modelling, because as mentioned in section
3, emotions can be attached to symbols and metaphors. The capacity to observe and deal with those
symbols and metaphors is a source to understand our emotions, the relationship between those and
specific situations, and the action tendencies that are linked to them. Once we observe, we are able to
deal with emotions as objects of our attention and our intention.
Developing this meta‐competence could also benefit from understanding the taxonomy of
emotions, proposed by Lazarus (1991, p. 66). He proposes 135 expressions of emotion that are grouped
in six categories (love, joy, surprise, anger, sadness and fear). This categorization is important for
grouping and clustering, as a way to separate between positive and negative emotions, but also as a
result of the action tendencies and physiological responses of the appraisal outcome.
5.5 Navigating
The capacity to navigate between several spaces can be anchored in the capacity to deal with
objects. This capacity is critical, according to the constructive‐developmental theory, since
transformative learning is considered a relationship of temporary equilibrium between the subject and
the object in one´s knowing (Kegan, 2009).
According to the same author (2009), an object is something that we can look at, take responsibility
for, reflect upon, exercise control over, and integrate with some other way of knowing. In that sense it
is different from a subject which is something that we are runned by, identified with or fused with, or at
51
the effect of We “have” an object; We “are” a subject”. Things that are subject are, by definition,
experienced as unquestioned, simply as part of the self. They can include many different things—a
relational issue, a personality trait, an assumption about the way the world works, behaviours,
emotions, etc. They are part of the person and they are taken for true. According to this concept, we
cannot be responsible for what we are subject to. If we act impulsively and cannot control those
impulses, our subjectivity takes control. However, if our emotion is an object for us we can see it
coming, we have a way to deal with it, suppress it, redirect it or control it, in such way that we control
what we say and the way our body express our emotion.
Moving to a meta‐level is also a way to encapsulate objects inside objects. Kegan (1995) proposes
that evolving to a higher stage of development (or order of mind as he also names it) results from the
capacity to operate at that level and, at the same time, have a meta‐view on that level. For example,
evolving from a socialized mind to a self‐authoring mind is the capacity to interact with others in a way
that we develop mutuality but, at the same time, have the capacity to choose our actions as a function
of individual goals. By making meaning of each interaction, we can decide which action to choose, i.e.,
to assume the control of the action and not being driven by the automatic need to satisfy the other´s
needs or intentions. In this case, the relationship with the other is an object that we can choose how to
deal with.
On the same line, evolving to what Kegan (1995) refers as self‐transforming mind, is to have the
same capacity as determining his own objectives and conditioning the actions according to this
authority, but at the same time seeing the relationship with the others as an object. It is the learner’
capacity to see that he is not completely autonomous, but that there is a dual inter‐relationship
between himself and those interacting with thim. The object, in this case, is the system of relationship,
and the rules that are governing those relationships. If we master the capacity to understand the
52
relationships, then we have the capacity to self‐transform according to the relationships with the others
and the environment, in a way that a virtuous cycle of interaction is always re‐created.
Conceptualizing (i.e. understanding concepts as views of the reality either more concrete or
more abstract) is also an important capability to navigate between different realities. These capabilities
can be developed through free association, through designing models to represent the observed reality
and through activities that invite the learner to navigate between levels and in different realities.
It is not easy to find development programmes where the learner is invited to define his own concepts,
and theories through observation and through the connections between other accepted concepts and
theories. Yet, a way to develop the meta‐competence navigating is precisely inviting the learner to build
his own concepts, theories and stories, as a result of his observations.
5.6 Dealing with the Unknown
When combined with emotioning and other meta‐competences, navigating creates the capacity to
deal with the unknown, the last proposed meta‐competency. This capacity is anchored on containment
(Bion, 1963) and negative capability (Keats, 1970). It will allow the learner to have an object in his mind,
to contain something that he does not understand but that is important and meaningful to him, while
maintaining the capacity to operate in the environment that brought that object and the related
anxiety.
Internal transformation begins with creations arising within a small circle as tiny local events that
are considered deviant. All developments are the fruit of successful deviation that flourishes, and
change the system where it has arisen. The capacity to deal with the process of disorganization and
reorganization is critical to the transformative process, as it is the essence of transformation. In that
sense, dealing with the unknown, as proposed by Morin (1999) is a critical capacity for adaption and
53
creation. A risk taking attitude is also critical for entering the unknown, because in the liminal state
there is no certainty of achieving a more pleasant or meaningful state.
All the other five meta‐competences can help the learner in the process of developing this last one, but
emotioning is a critical one. The process of emotioning, by trying to maintain the integrity of the system
as it is today, can act as a facilitator or as an additional challenge. As discussed earlier, if we develop the
capacity to deal with negative emotions and have a meaningful control on them, it becomes easier to
overcome the anxiety of losing “our system” in the process of reconfiguring it. But positive emotions are
also propellers of change. Arousal, desire, attraction, excitement and caring are examples of such
emotions (Lazarus, 1991, p. 66). They can be triggered by curiosity or by a positive appraisal of a new
situation.
54
SECTION 6 ‐ ACTION RESEARCH
To use this model it is important that the facilitators are able, on the road, to adjust and achieve
a balance between the design of the programme and the natural process of emergence.
In order to do that, an action research approach will actively involve the learners in testing the
model proposed and will allow the facilitators to get information “on‐the‐fly” about the learner’s
journey and about the possible triggers to advance in the learning curve. It will also permit the
facilitators to understand what challenges the learners are facing and help them to deal effectively with
it, in particular, with the difficulties to challenge and change their frames of reference.
Action research is a self‐consciously collaborative and democratic approach to research in order
to generate knowledge and inform action, by involving the stakeholders in that process. (Greenwood &
Lewin, 2007).
This proposal is aligned with the principles of mainstreaming evaluation (Symonette, 2012) and
the idea that action research and transformative learning share the same assumptions and outcomes
about teaching for change (Merriam & Kim, 2012).
This approach will also bring important information, patterns and trends on how effective the
design of the learning environment is, in terms of physical space, routines, sequence of themes,
activities, group settings and group formation. This information will be important for subsequent
editions of the same program, as a way to redesign the whole structure or to fine tune the above
mentioned aspects of the programme.
The most important variables of the action‐research approach can be divided in two groups: (1)
a longitudinal approach that deals with the learner’s progress in the curve, his development of meta‐
competences, his evolution to a self‐transforming mind and the evolution in terms of goals’
achievement; (2) a specific approach to dimensions in the model, such as bringing consciousness, or
building a social net through trust, availability and importance of containers and design of the activities
55
as learning stimulus. The details on those variables and how they can be measured are developed in
annex 5. Most of these variables are collected through the same activities that constitute the stimulus
for learning, detailed in annex 3, and respecting the principles presented in Section 4. Those are aligned
with the proposed evaluation methods of Cranton & Hogan (2012).
56
SECTION 7 – CONCLUSIONS
This work proposes a theoretical model to design and implement transformative learning
programs, that incorporates several schools of thought and associated approaches.
The rationale behind the development of this model was the realization that, although several
authors are already combining several approaches to promote transformation, there is not yet a single
model that supports programme designers, in particular in transformative development programmes,
to incorporate in a single methodological approach everything that is available today in terms of
supporting the learner in his transformation journey.
The model was inspired by the author’s experience as a coach and change management
consultant, by the experience being a learner in the Consultancy and Coaching for Change programme
at INSEAD, and by the rich literature that is available in this field.
But as any theoretical model it has a few limitations that are inherent to its nature and
complexity. The main limitations are the fact that this model is mainly a theoretical construct without
empirical evidence that support some of his premises. The implementation of this model can bring
additional complexity to existing programmes and will require a specific preparation from the
facilitators, without which will be very difficult to implement.
The model also requires that the designers and implementers of the programmes follow several
golden rules in order to capture the core nature of the proposed model, the transformative learning
approach supported by the clinical approach, the design of a structure that acts as a social net and the
development of meta‐competencies.
The ten golden rules proposed are the following:
1. Learning is a constructive development process
2. Think about learning and not about education
57
3. Balance Design and Emergence
4. Let the true‐self emerge
5. A new relationship between the learner and the facilitator
6. Build Awareness and Mindfulness
7. Deal with uncertainty and discomfort
8. Support the journey through the development of meta‐competences
9. Design, delivery and evaluate the programme together with the participants
10. An open platform to connect the past and the future … in the here‐and‐now
These golden rules were explored throughout the text and are presented in a concise way in Annex 6.
As any theoretical model it should be extensively tested and fine‐tuned. Therefore, the next step
is to apply this model to existing leadership development programmes and to design a few new ones
that use the model as the core approach to course design and implementation.
Ideally, an action research project should be implemented based on the premises and suggestions in
section 6/7, testing the validity of the model in terms of their longitudinal dimensions and specific
dimensions.
Finally let me conclude by a poem that have emerged during the process of writing this Thesis
58
A form that transforms
There is a form A form that can take many forms A form that is a good combination of the dreamed forms A form that can be shaped by the learner’s intentions A strong enough form A flexible enough form A caring form To make a form that forms An accelerated reconfiguration form A voyager form that moves Moves in all directions A form that encapsulate other forms But also a form that deconstruct other forms A form that does not become deformed
And if does ...
A gentle transition will occur to accommodate new forms Or The form is capable of allowing itself to dissolve so another form can take form
59
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ANNEX 1 – CORE RELATIONAL THEMES FOR EACH EMOTION
From the Book Emotion and Adaptation (Lazarus, 2001, p. 122)
Emotion Core Relational Theme
Anger A demeaning offense against me and mine
Anxiety Facing uncertain, existential threat
Fright Facing an immediate, concrete, and overwhelming physical danger
Guilt Having transgressed a moral imperative
Shame Having failed to live up to an ego‐ideal
Sadness Having experienced an irrevocable loss
Envy Wanting what someone has
Jealousy Resenting a third party for loss or threat to another’s affection
Disgust Taking in or being too close to an indigestible object or idea
(metaphorically speaking)
Happiness Making reasonable progress toward the realization of a goal
Pride Enhancement of one’s ego‐identity by taking credit for a valued object or
achievement, either our own or that of someone or group with whom we
identify
Relief A distressing goal‐incongruent condition that has changed for the better
or gone away
Hope Fearing the worst but yearning the better
Love Desiring or participating in affection, usually but not necessarily
reciprocated
Compassion Being moved by another’s suffering and wanting to help
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ANNEX 2 – POSSIBLE CONTAINERS TO FOSTER TRANSFORMATIVE LEARNING
Controlled / Planned
The space of shared reflection in the small group, normally linked to designed small group
activities
The space of shared reflection in the larger group, i.e. the group where all the learners share the
same space and activities
The space of written reflections, normally part of the appraisal process or part of the designed
activities
Emergent / Triggered / Suggested
The space of the inner theatre or individual reflection for each learner, that can be triggered by
an activity, a comment, or any other stimulus that invites the learner in entering an individual
reflective space
The space of shared reflection with an individual the learner trusts outside the small group; this
individual could be anyone belonging to the larger learning group but who is not, at this
moment, part of the learner´s small group
The space of shared reflection with an individual from the small group; this space is normally
triggered by a trust relationship inside the small group that is stronger, and thus prone to bigger
intimacy
The space of shared reflection in the learner’s work environment or with the people he works
with; this space could be important to discuss alternative frames of reference to understand the
professional dilemmas
The space of shared reflection in the family or with close friends.
The space of written reflections
Silence
Diary: the space to record what is going on around the learner and in his mind, body or emotion.
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Created on demand
The space of shared reflection with the Facilitators/Faculty; this space can be important because
the facilitators could act as the learner´s coaches,
A special small group moment with the Facilitators/Faculty to discuss specific issues arose in the
group or on the group demand
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ANNEX 3 – POSSIBLE TIPIFICATION OF ACTIVITIES
Proposed by Florent‐Tracey, Guillem & Van de Loo (2009)
1. Lectures (by Faculty)
2. Academic Case Studies
3. Academic Articles and Working Papers
4. Books assigned in class
5. Conversations with Faculty (by appointment, or informally); in person or by email or
telephone between modules
6. Informal conversations in small groups (during breaks or meals during the modules)
7. Conversations with another participant (during the programme or between modules)
8. 360º Feedback leadership group coaching session
9. Group Exercises (formally structured exercises in peer groups, without continual faculty
supervision
10. Pair exercises (formally structured exercises without continual faculty supervision)
11. Conference calls (the act of discussing individual case essays with peer group between
modules)
12. Multiparty simulation on group dynamics and processes
13. Personal and private reflection papers (shared only with Faculty)
14. Case Essays
My proposals:
1. Dilemmas related Puzzle solving A disorienting dilemma (pre‐prepared) Paradoxical situations created to stimulate dilemmas to emerge
2. Uncompleted stories to keep the questions alive
Metaphorical stories Fables with animals
3. Modelling
Creating a model Representing the world Find your place in that picture Find your role in the system
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Evolve in your place and role in the picture
4. Presencing Be (today!) the change you want to see in the world Moments of silence
5. Observing
Parallel process (like the make‐off of an case paper) Playing a group game (like basketball) Goals and follow the goals
Before entering Right after entering Mid‐term Concluding Follow‐up after the programme
6. Reflecting
Diary Painting Mandala drawing
7. Containing and negative capability
Interview yourself & conversation with your wise man Activities that force the learners to delay the reward
8. Designing / imagining / visioning
Goals and follow the goals Before entering Right after entering Mid‐term Concluding Follow‐up after the programme
Visioning meditation What if ... we have the power to change the boundaries of our present reality or the
rules that govern them?
9. Develop agency Establish a written contract (and not only a tacit one)
Your yourself For the programme For the after‐programme phase
With your group With the facilitators/faculty The process of establishing a contract is as important as the outcome
Transactional Analysis Dialogues (pre‐prepared)
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10. Multi‐competence development Drama Messy and emergent space
Crazy dinners Crazy cocktails Organizing a party Preparing a dinner
11. Critical incident interview
12. Use the flow (exercise to understand the energy alignment of intentions)
13. Derivé
14. Conduct a small research
15. Narrative
Making a movie e.g. Interview colleagues (can be done easily with flipcameras) and build a
narrative Writing a story
16. Practical application of a concept or skill or theory
17. Re‐doing activities
Case revisiting Reflections revisiting Self‐portrait in different moments to understand the movement
18. Activities for triggering parallel reflections
Music Films Group Experiments (like St. George Triangulation) Dreams discussion Walking
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ANNEX 4 – META‐COMPETENCIES AND THEIR DEVELOPMENT
1 – Seeing / Observing
There are several tools to develop observation capability. The first is shadowing, i.e., to follow
someone and observe his behaviour, while observing oneself in the thoughts, emotions and reactions to
the other´s actions. This is a very powerful tool for developing the competency of observation while, at
the same time, being in tune with the sensations, emotions, thoughts and internal dialogue that specific
situations will trigger inside the observer.
The other tool is a different way to record information. It does not just handle one dimension, as
in Shadowing, but instead it registers information in four different columns (facts, hypothesis, free
associations and emotions), which increases the observation capability. First, because it allows the
differentiation of facts and hypothesis that one builds, and which could be used in the future in order to
better understand reality. Sometimes, we mix‐up facts with hypothesis, leading to a deficit in the
reality‐checking capability, and to a reality distortion , by introducing inadvertently our frames of
reference. This tool will also allow us to relate what we are observing to our internal dialogue (by free
association), and to the emotions that specific events trigger. The last two columns (free associations
and emotions) will deepen the self‐observation capacity while developing the environment observation
capacity.
Observing will also benefit from other important capacity, the capacity to be present “in the
moment”. That capacity will help the learner to reduce the noise brought by thoughts, emotions and
habits that do not belong to the moment, and simultaneously, to understand deeper those experiences
as projections from other relevant moments in the past that, somehow, are linked to the experience
being lived.
Meditation is a technique that helps the individual to be fully present while, at the same time,
developing the capacity to observe himself, or having oneself as an object. Paying attention to the body,
the mind and the emotion as a conscious effort will also contribute to presencing and, consequently, to
the observation capacity. This capacity or technique is called mindfulness and is critical when the person
becomes intentionally aware of his thoughts and actions.
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2 ‐ Listening
As a recommendation to the facilitator, there are at least two ways by which the learner can
listen to his own voice.
The first, and more obvious, is to record what he is saying to listen later. In that listening process
one can reflect on the resonance that specific parts have, or on how the message is structured and why.
The simple act of listening provides an important connection with the three dimensions of the self
(body, mind and emotions), probably triggering a virtuous cycle of feedback. This cycle of feedback will
also enhance the connection with the inner voice, if we assume that the unconscious is also present in
the original voice in all frequencies.
The second method to have that voice resonating in us, as proposed by the methodology of
clean language (Way, 2003), is to repeat what the learner is saying, giving him the opportunity (by
listening to his words) to continue a deeper connection with himself and with the several dimensions
expressed through his voice. This will allow the learner to connect to a deeper dimension in him, and to
understand what are the linkages between what he is saying and the systems inside him that are
operating as conscious and unconscious dispositions. By doing so, he is also accessing, at a deeper level,
his frames of reference, by language, pre‐language and symbolic modelling, as explained in section 3.
Listening has several stages as explained by Covey (1998) : (1) ignoring; (2) pretend that you are
listening (patronizing); (3) selective listening; (4) attentive listening; (5) empathic listening. The first four
phases have increasingly better qualities, but they are all done in the frame of reference of the person
that is listening. The fifth and most difficult phase is the phase when the listener is listening with the
frame of reference of the speaker. In order for this to happen, a truly empathic attitude must be
present, i.e., the capacity to switch off the internal filters to only listen to what the other is saying
through his own eyes, feelings and thoughts. That is why listening can also impact the quality of thinking
in the person that is speaking. Kline (2011) defends that attention with palatable respect and
fascination is one of the keys for creating a thinking environment. The act of listening can be true
attention and become an enzyme for the thinking process.
3 ‐ Languaging
Echevaria (2003) proposes some concepts that can help us observe the way we use language. He
suggests, for example, that learners understand the difference between affirmations and declarations.
While affirmations are like descriptions and could be verified by any of the observers, declarations are
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languaging acts that can generate a new world, a new reality. Our declarations are not related with our
shared capacity to observe, but are related to our power. We can only generate a new world with our
declarations, if we have the capacity to enforce them. Echevaria (2003) also invites us to reflect on how
we use declarations in life: the declaration of “no”, because of its importance in the definition of
boundaries of action; the acceptance declaration (or declaration of yes) because of its power in creating
the space for others to operate; the declaration of ignorance (I don´t know) because of the possibility it
opens for learning and for support; the declaration of gratitude that fosters motivation and happiness;
and the declaration of forgiveness, because resentment in the past is making the future its prisoner. In
essence, how we use these declarations is how we understand and make meaning of the world, and the
way we are designing our future.
There are other meta ways to analyse our language. Transactional analysisis an example of how
to analyse the way we relate with others and, from that, how we can derive other conclusions, such as
what is being transferred from the past to the present (for example, from our relationship with our
parents to the relationship with our boss).
Language is also the way we can build our stories, and stories are important means to
understand the past and to build the desired future. Story telling is a critical skill today and the learner
should be invited to practice story telling during the full progress in the learning curve. This skill is
particularly important in moments of stuckness, because stories are also a way to connect the past to
the future by reconfiguring the frames of reference through a story line, where the change of the frame
occurs in the process. All learners have narratives that take them to certain directions and shape the
future, making them the authors of their story and giving them a sense of purpose, as defended
Nicholson (2013).
Reflective discourse, as explored in sections 2 and 4, is also a powerful way to design the future
and to design it by the interaction with others. Discourse, in the context of transformation theory, is
that specialized use of dialogue devoted to searching for a common understanding and assessment of
the justification of an interpretation or belief (Habermas, 1984). This involves assessing reasons given by
weighing the supporting evidence and arguments, and by examining alternative perspectives. Reflective
discourse involves a critical assessment of assumptions, making it a way to transform our frames of
reference. It leads toward a clearer understanding by tapping collective experience to arrive at a
tentative best judgment. Discourse is the forum where “finding one’s voice” becomes a prerequisite for
free full participation. It also helps to find common meanings and act to a common good, which brings
an ethical dimension to the way we use language through socialization.
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4 – Emotioning
Any activity that can lead to observing the emotion while in action can be an important way to
develop this meta‐competence. It is like having the objective capacity to observe while being subjected
to the expression of the emotion without conscious control of it.
The capacity to observe the emotion, when combined with the capacity to discuss it or to write
about it, will increase the possibility to understand patterns, and understand the unconscious
dispositions behind the emotion, since in the appraisal process, the action tendency is one of the
components.
But emotioning can also be developed through symbolic modelling, because as mentioned in
section 3, emotions can be attached to symbols and metaphors. The capacity to observe and deal with
those symbols and metaphors is a source to understand our emotions, the relationship between those
and specific situations, and the action tendencies that are linked to them.
Once we observe, we are able to deal with emotions as objects of our attention and our
intention.
Some authors propose that, for specific emotions linked to actions that we cannot control or
that are very difficult to control, writing a diary of that emotion can be a source of important
information. Going back and understanding the biography of that emotion can also be important, if we
are able to recall specific situations where it was specifically present and we can trace back our action
tendencies. This can be done in writing or through visually reviving the situation, combined or not with
the symbolic modelling process.
Once again, the creation of situations where the learner and the group can observe the
emotions present, and discuss them afterwards, is an important way to develop this competence. Visual
recording can also help, particularly to observe the physiological responses.
Developing this meta‐competence could also benefit from understanding the taxonomy of
emotions, proposed by Lazarus (1991, p. 66). He proposes 135 expressions of emotion that are grouped
in six categories (love, joy, surprise, anger, sadness and fear). This categorization is important for
grouping and clustering, as a way to separate between positive and negative emotions, but also as a
result of the action tendencies and physiological responses of the appraisal outcome.
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5 – Navigating
Navigating requires that we can move in our perspective. For example, when we understand a
concept, or create a concept with which we will operate at a higher level, i.e., having a higher
perspective on the reality and, therefore, the capacity to observe such reality through the lenses of such
object (the concept).
When we build a diagram to represent the dynamics between several variables, what we are
doing is creating an object with which we can interact as a representation of an observable reality. By
doing so, we can analyse the most critical variables of that reality and the relationship between them,
either as causality or as a closed system, just to mention two examples of possible relationships.
Dealing with objects is a way to understand the reality and make meaning, because we construct
our reality while observing it, and we do so through our capacity to de‐construct that reality in objects
and relationships. A theory is an object that incorporates one or more relationships (one type of object)
between different variables (treated also as objects).
Moving to a meta‐level is also a way to encapsulate objects inside objects. Kegan (1995)
proposes that evolving to a higher stage of development (or order of mind as he also names it) results
from the capacity to operate at that level and, at the same time, have a meta‐view on that level. Any
activity that requires the learner to move in perspective and to encapsulate realities in theories,
concepts and meta‐concepts can be an important to way to develop this meta‐competence.
Conceptualizing (i.e. understanding concepts as views of the reality either more concrete or
more abstract) is also an important capability to navigate between different realities. These capabilities
can be developed through free association, through designing models to represent the observed reality
and through activities that invite the learner to navigate between levels and in different realities.
It is not easy to find development programmes where the learner is invited to define its own
concepts, and theories through observation and through the connections between other accepted
concepts and theories. However, a way to develop the meta‐competence navigating is precisely inviting
the learner to build his own concepts, theories and stories, as a result of his observations.
In the same line, activities that invite the learner to integrate concepts, theories, stories and
skills in higher orders of abstraction can also create the opportunity to develop the navigating meta‐
competence. It will also increase the capacity to relate things and encapsulate things, critical not only to
understand the dynamic characteristics of the world we live in, but to re‐create that reality through the
design of new objects.
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This meta‐competence can also be developed by developing the capacity to analyse the
development of skills and the variables that contribute to that progression.
Measuring and choosing the right measures is also critical, because sometimes we need
something that is a standard unit for measuring and comparing the same relationship in different
moments or with different relationships according to the same standard. Knowing the sources of
information used for measuring and understanding the measured reality is also a critical capability.
6 ‐ Dealing with the Unknown
All the other five meta‐competences can help the learner in the process of developing this one,
but emotioning is a critical one. The process of emotioning, by trying to maintain the integrity of the
system as it is today, can act as a facilitator or as an additional challenge. As discussed earlier, if we
develop the capacity to deal with, and have some control of the negative emotions, it becomes easier
to overcome the anxiety of losing “our system” in the process of reconfiguring it. But positive emotions
are also propellers of change. Arousal, desire, attraction, excitement and caring are examples of such
emotions (Lazarus, 1991, p. 66). They can be triggered by curiosity or by a positive appraisal of a new
situation.
Creating unexpected situations is the best way to develop this meta‐competence. Taking the
best from situations that the learners encounter and discuss his approach to them is another way.
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ANNEX 5 ‐ EVALUATION OF THE LEARNER´S TRANSFORMATIVE JOURNEY – DIMENSIONS TO USE IN AN
ACTION RESEARCH PROJECT
Parte 1 ‐ Longitudinal approach:
Progress in the Curve
One of the most important things to evaluate is how the learner is progressing in the learning curve.
This is possible through direct observation through written and oral assignments that the learner
produces, and analysing:
Moments: It is important to observe and try to understand the moment of the curve the learner is
in relation to the several dilemmas he is facing; sometimes he has multiple curves to travel, each one
with its specific moments.
Emotions: this can be critical to understand the emotions that are present in each moment and their
related action tendencies; that information is important to understand the journey of each individual
and, when analysing several learners, to understand the emotional patterns emerging.
Critical decisions that the learners are facing when traveling in the curve
What processes or actions are triggered in each stage of the curve and their importance for the
advancement, in the learner´s perspective
It is also possible to include observations from others, like the peer group colleagues (also present in
their assignments or in conversations with facilitators) or ask the learner to invite other relevant people
in his life to send also their observations during the period of the programme.
Development of Meta‐Competences
It is proposed is a way to evaluate the progress in developing the meta‐competences, through the
observable expressions of that competence in behavioural terms. This evaluation can be done by the
learner himself, by the peer group and by relevant others selected by the learner and should be done at
least in two different moments in the programme, to analyse the progress. A possible correlation or
impact of those competences in the effectiveness of the learning could also be important to confirm the
hypothesis that those competences will impact the transformation journey.
Evolution to a self‐transforming mind
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One way to understand how the learner has evolved is to use Kegan’s stages of development as a
reference point (Kegan, 1995). At least two evaluations (baseline at the start of the programme and
comparison at the exit) should be done, using a specific assessment tool. This will evaluate, in particular,
the integration between the I and WE domains as it is a key focus of the Kegan’s model (1995).
Achievement of the learner’s goals and evolution of the goals
Florent‐Tracey, Guillén & Van de Loo (2013) defend that the participants are the evaluators of the
effectiveness of leadership programmes, using their perception of effectiveness when compared to
their objectives.
In that respect, it is important to understand what the learner goals are when the programme starts
and, according to those, not only monitor their achievement, but more importantly adjust the
programme to include them. A matrix of goals and a regular evaluation on the level of achievement
could be critical to the learner’s progress and satisfaction.
This is a form of reward, and according to Gardner (2009), one of the important levers for mind
changing. Regarding reward, it is also important to collect information about recognition and
acknowledgement that are present in the learning environment, particularly when they are important
for the learner as a confirmation of the progress or as a trigger for advancing in the learning curve.
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Parte 2 ‐ Specific Evaluations:
On Bring Consciousness
This dimension of transformative learning, as proposed, is critical for making the transformative
learning curve deeper and smoother. It is important to understand how effective this proposition is, and
a way to do it is to register the process of bringing consciousness. Reflections around what new was
brought by activities like free writing, or symbolic modelling, or dreams writing, are important ways to
understand their impact on increasing consciousness. The same applies to mindfulness activities and to
the learner’s understanding of the frames of reference, using information brought from non‐conscious
levels. Drawings and video records of plays and dances, can also be an important source of information,
but should be complemented with the learner’s interpretation of those and by the impact they add in
understanding his frames of reference or to reframe them.
On the Social Net
Trust
Trust is a critical variable to evaluate because of its importance in creating the right environment
to extend the frontiers of comfort and confront, facilitating the transformative learning journey. As a
critical dimension of the social net, trust should be also appraised as an important variable to
understand how the environment is being conducive for the learner to feel safe and secure to open‐up
and to enter into discomfort zones.
There are at least four domains in which the levels of trust should be evaluated:
The institution that offers the learning programme: normally the learner has already some trust
expressed by his choice of the programme; the reason for that choice should be understood and
compared with what the learner actually got; other reasons to increase or decrease the levels of trust in
the institution should be gathered during the programme.
Facilitators: trust in the facilitators are normally related to the recognition of their knowledge in the
specific fields of learning that are included in the program; but in a transformative learning experience,
trust is also built on how they behave according to the rules of engagement and on how comfortable
the learner is to open‐up and share their dilemmas and challenges in an intimate way; trust is also built
in the effectiveness of the facilitator’s response to specific demands or needs of the learners. As a
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possibility to understand their potential contribution for transformative learning could also be
important to understand how the facilitators have contributed to increase curiosity in the learners, to
provoke unbalanced situations as a way to push the learners to advance in their curve, or to keep the
learner’s questions and quests alive.
Groups in the learning setting: trust in the group is critical for group feedback and group activities; it is
important to understand how this trust is created, reinforced and increased in each of the groups that
the individual interacts with; it is also important to understand how the interaction in the group
facilitates the learner’s progress in the curve, by understanding what support he gets and how the
learner behaves in each group and what are the defence mechanisms he uses in different situations and
with different people in the group.
Groups outside of the learning setting: trust in individuals and groups outside of the learning setting is
important, particularly in settings where the learner will try to behave according to different frames of
reference; it will be important to understand how this trust is built and what is the role of specific
individuals and groups in the learners transformative learning; this trust relationship can be evaluated
by the people outside of the learning setting that the learner interacts with and should be done in
different moments of the learning journey; the learner should also evaluate these trust relationships.
Containers
As developed in section 4, the availability of different containers can facilitate the learning progress.
It is important to understand how many of the proposed containers are present and being used by the
learner, how important they are, what they bring to the learner and what is being contained in that
specific container. A qualitative questionnaire to evaluate the containers could be an important source
of information, complemented with information about the containers included by the learner in the
learning assignments, outputs of activities, recorded conversations or group discussions. The above
mentioned qualitative analysis can be complemented with a quantitative survey that will measure the
importance of the container and an appraisal from the learner on the way the container is designed and
used by him.
Activities
An interesting way to evaluate the activities is analysing them as stimulus. What is proposed in this
regard is to look to what could be a good stimulus for transformative learning and evaluate, from the
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learner´s perspective, how this stimulus was perceived by him. A good stimulus for transformative
learning can have one or several of the following characteristics:
(1) It triggers a reflection or it creates a space or a container for reflection
(2) It allows the stimulation of a dormant intelligence
(3) It connects with other relevant information, spaces, people, or episodes in one´s life
(4) It brings new information to an incomplete puzzle
(5) It helps to remove a barrier or to deal with that barrier in a different way (e.g. lowering to see more
clearly what is in the other side of the barrier)
(6) It creates a mirror effect, i.e. it allows the learner to see himself through the eyes of other person or
other frame of reference
(7) It reduces the intensity of the light that obfuscate the learner, if the focus is too much on the wrong
perspective, or it put light on the right spot
(8) It helps to create a new question that allow the learner to deal effectively with his dilemmas and
reshape its frames of mind
(9) It feeds the process where the person is already in by bringing new information or energy to move
on
(10) It helps the person to enter into a learning process or path relevant to her
(11) It trigger other conditions for learning, like curiosity, unfinished business, unbalanced situation,
surprise or positive anticipation
(12) It helps the learner to understand better himselfIt feeds a hunger
(13) It helps the learner to bring to awareness something that was dealt in a noncounscious state.
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This analysis will complement the traditional evaluation of an activity by:
(1) Perceived importance of the content and contribution to the learner´s progress
(2) Adequacy of the activity for developing the subject that is treated
(3) Time allocated to the activity
(4) Interaction with the group (if it´s a group activity)
(5) Structure and sequence of steps in the activity
It is also important to evaluate how each activity allowed the individual to operate or to extend its
comfort zone and also his confront zone. The way the activity allowed the individual to extend the
borders of its comfort zone, i.e. to engage its preferred dimensions but in a deeper way should be
gathered as evidences of such engagement. The same should also be done to understand what activities
led the learner to engage confront dimensions, i.e. operate in a way that it is not the normal way to
operate for that learner.
Regarding this continuum of comfort‐confront, it is also important to understand in which way the
assessment tools (for example personality tests, intelligence tests or learning styles preferences) have
brought consciousness of in which dimensions it is more easy for each individual to operate and how
these instruments have helped to make a conscious choice of going to a more comfortable zone or to
non‐comfortable zone.
It is the facilitator´s responsibility to codify each activity in terms of type (according to the table in
the annex 3 or another typology), for further analysis on which types of activities contribute more for
the learner´s progress and how they are perceived by the learner.
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Important Consideration 1 ‐ Levels of analysis
Whenever that is possible, the evaluation and analysis should include:
Inputs – effort, time and other resources that are used in the learning space
Process – structure of the programme, sequence of activities, sequence of subject matters, roles and
responsibilities of the various actors in the learning space, physical space and other environmental
conditions for learning
Outcomes – the main results of activities or group of activities carried out throughout the program, that
can lead or not to the desired impact in the learner and to contribute to the learner´s goals; it is
important to mention that the nature of the outcomes vary and it is important to distinguish between
primary outcomes from the activities (defined by the primary task of the activity) and other important
outcomes for the learner (like a better relationship with a peer, overcoming an important obstacle or
developing a specific skill)
Impact – the expected result in terms of competency development of the learner (in the broader
concept of competency), and effectiveness in dealing with theme dilemmas in the learner´s life.
If that is done properly it will be possible to establish a causality chain (for each individual and the
causality patterns for a larger sample) and to identify the variables associated to it. It will also be
possible to have a systemic view on how these variables and levels of analysis are related.
Important Consideration 2 – The main sources of information for the action research
There are several ways to gather the above mentioned information, such as:
(1) Cases brought or written by the learners
(2) Notes on the learner’s oral reflections, produced by the facilitators
(3) Reflection papers produced by the learners
(4) Notes from group dynamic observations by the facilitators
(5) Notes from the results of the activities made by the participants
(6) Notes on the group process and dynamics made by the participants
(7) Assignments and revisions of the assignments made after feedback
(8) Follow‐up on the objectives brought to the programme
(9) Diaries of the learners
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(10) Narratives of a surprise, coincidences, interesting and intriguing moments or unexpected
event,reaction or interaction
(11) Individual conversations (followed by an individual record)
(12) Interviews made by the peers or the facilitators
(13) Different quantitative methods (e.g. evaluation of the relevance vs. impact, questionnaires or
interviews for different purposes)
(14) Other recorded information from the learner and the facilitators (insights, hunchs, feelings,
instincts, …)
(15) Recorded individual conversations (during or after)
(16) Critical incident’s interview
(17) Instruments for evaluating levels of proficiency (like competency development expressed in specific
behaviours for evaluating meta‐competences)
(18) Specific tests (like personality or intelligence)
(19) Written observations from the peer colleagues about the learner
(20) Written observations about the learning space
(21) Entering and exiting interviews of the learner
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ANNEX 6 – GOLDEN RULES FOR THE LEARNING PROCESS – A KIND OF MAGNA CARTA FOR LEARNERS
AND FACILITATORS
1. Learning is a constructive development process
The constructivist approach defends that we create our world by the process of discovering it.
According to that school of thought, the learner makes meaning of his surroundings and that meaning is
the surrounding for him.
If we accept this principle, every individual has its own journey and that is why individualization of
the learning process is critical for making it meaningful and rewarding for the learner. Without a frame,
information has no meaning and therefore we cannot know until we have understood the context, until
we put a frame around it. And that is also why the right frame or frames in the learning environment
are critical for transformative learning.
The developmentalists believe that we grow and change over time and, from time to time, we enter
qualitatively different phases. They also defend that development can be helped or hindered (and in
some cases arrested) by individual’s life experience.
With that in mind, true learning occurs through experience and by making the most of previous
experiences. And that development should lead, at ultimate stage, to a self‐transforming mind (Kegan,
1992).
2. Think about learning and not about education
If we think about learning, we focus our attention in each individual and design the learning
programmes in a way that each individual has its own journey or journeys. We have also to understand
each one’s of the learners in all his complexity (personality, learning style, intelligences more used,
history, traits, frames of reference, etc.). But more importantly, we have to give him content, processes
and tools to make sense of his own frames of reference and to reframe them in a way that his goals can
be reached and his competencies developed.
A multi‐method pedagogy (Florent‐Tracey, Guillem and Van de Loo, 2013) where the all Kolb cycle of
learning can be included in each activity is critical to increase the pace of learning and deepen the
experience. The same applies to the use of several intelligences, personality traits and the triangle
mind‐body‐emotion.
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The activities should be designed for the simultaneous exploration of several domains: the I or
identity domain; the relationship or WE domain; the competences, tools and objects (IT domain); and
the systems where the learner operates (ITS domain). By understand the systems where one is involved,
the learner can break vicious cycles or binds and create virtuous cycles by reframing his role in the
system.
3. Balance Design and Emergence
According to Capra, transformative learning is essentially an emergent process. With that in mind,
any good transformative learning programme should combine intelligently design and emergence. And
the design of such programme should allow the capitalization of all the information that emergence
brings up while, at the same time, create the conditions for emergence to occur. As learning is a
continuous rebuilding process, developing the capacity of the learner to continue that process without
facilitation, should be one of the critical success factors of such programme. Emergence will benefit if
the learners have the possibility to be in touch with different frames of reference (brought by different
people and different cultural perspectives).
The facilitator should create the conditions for the learners to accept to be disturbed by feedback
that either they don’t understand or they reject, because this feedback doesn’t fit in their frame of
reference.
According to Capra (…)this feedback will set the emergence process in motion and, if there is “an
active network of communications with multiple feedback loops to amplify the first disturbing feedback,
the next stage is the point of instability, which may be experienced as tension, chaos, uncertainty, or
crisis. At this stage, the system may either break down, or it may break through to a new state of order,
which is characterized by novelty and involves an experience of creativity that often feels like magic”.
4. Let the true‐self emerge
The development of the self requires that authenticity can be expressed in most environments
where the learner operates. Authenticity requires that the learner faces the negative emotions and deal
with shame and guilt as positives drivers for the reconfiguration of his frames of reference. True
authenticity is risky and a good combination of authenticity and empathy is critical for a positive
interaction with oneself and the others.
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The facilitator should create the conditions for the learner to express vulnerability, bring to the
learning environment all they have (stories, cases, dilemmas, themes, traits, among others).
In that process, the learners should be invited to find their uniqueness, allowing the multiple selves to
emerge – some to foster and some to understand how to cope with.
5. A new relationship between the learner and the facilitator
It is important to promote transformative learning that the facilitator acts as a mentor. The role of
the educator, in such perspective, is to help the learner focus and examine his frames of reference.
One of the main roles of the facilitator is to act as a reflective glass, creating the space to be open to
the inner self and to feel good in his skin. At the same time, the facilitator should bring the right
stimulus in the form of activities that will allow the learner to develop competencies to understand
himself and to find new meanings anchored on new frames of reference, and test new behaviours
aligned with those meanings. If this process is well facilitated, there is a strong possibility that the
learner will face the most important and challenging themes in his life, and reconcile himself with the
past by understanding it with new lenses and by forgiving others while forgiving him. It’s critical that the
learner find ways of accepting his imperfections. As Denise Brito once said: “it is important to recognize
one’s imperfections to have a perfect life”.
The facilitator have to create enough spaces (or containers), so that the learner can choose where to
deal with emotions, thoughts and meanings that the process is bringing him, while he is in the process
of understanding them.
The facilitator should create a social fabric that acts as a support net for the learner. Offer bigger
comfort and bigger confront, stretching both boundaries and promoting the re‐framing of the frames of
reference. A true empathic listening and deep respect for the individual is critical for creating such
space.
While each learner will have his own journey, it is up to the facilitator to create an environment
where common objectives and values should be shared by the participants. That is critical for the
function of larger and smaller groups that are the source of peer support in the learning process.
Creating unbalance, surprises and other conditions for alertness are critical for the learner to work
in the zone of transition. In that respect, helping the learners to formulate the right questions and keep
them alive, while accepting that confusion and uncertainty are a normal step for transformative
learning to occur, is one of the facilitators’ roles.
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Promote cross‐fertilization of ideas, giving space to divergent ideas and perspectives, create the
conditions for discourse to be a reality and individual meaning to have space, is other important role.
The facilitators should also work as connectors, helping the learner to find new information that can
be linked to existing knowledge and explore possible similarities between different schools of thought
or different disciplines.
And, lastly, the facilitator should practice everything in himself, by being exposed to one or several
transformative learning facilitated experiences …”you cannot extend influence if you are not prepared
to be influenced !”
6. Build Awareness and Mindfulness
One of the most important principles to observe in order to develop awareness is that every
information is relevant and it’s important to give to all information the same value.The other is to
create the condition for the learners to observe intentionally what is happening in his mind, in his body
and being in touch with his emotions. Creating the conditions for uncovering hidden motives will help
the learner to understand the most important and challenging themes in this life.
All of that is also anchored on the self‐reflection capability and on the possibility to increase
awareness for what is happening in a non‐conscious space.
7. Deal with uncertainty and discomfort
Uncertainty and discomfort are an intrinsic part of a transformative learning journey. It is important
that learners are aware that it is ok if they don’t understand what is going on inside them or around
them. Creating the comfort for openness and self‐revealing, through the possibility to advance at his
own pace and creating the conditions for the peers to give support are also important conditions to deal
with uncertainty and discomfort.
Keeping the questions alive, searching for the right questions and practicing different questions (like
why, why not and what if the constrains were not there) are important means to progress while in the
uncertainty zone.
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Trying to understand what is going on “behind the scenes” in each one’s internal theatre (reference)
is also critical for analysing the frames of reference and built alternative one through discourse and
experimentation.
8. Support the journey through the development of meta‐competences
As developed in section 5, it is important to develop the meta‐competences that are critical for long‐
life learning during the programme. Those competencies will also increase the pace and the depth of
the learning curve. One of the critical aspects of those competences is the capacity to understand
subject‐object relationships and move from subject to object and back (Kegan, 2009)
Constructive‐development considers that a form of knowing always consists of a relationship or
temporary equilibrium between the subject and the object in one knows, that is why unbalance is such
an important driver for learning.
9. Design, delivery and evaluate the programme together with the participants
Learners should have a major say in how the instruction is designed and delivered, and learners are
the best judges of how effective the learning experience was. The learners should be actively involved in
the design and delivery of a transformative learning program, by choosing what to do, how to do it and
by providing feedback on the learning process through an action research process.
10. An open platform to connect the past and the future … in the here‐and‐now
A transformative learning journey is a possibility to make sense of the past and project oneself in the
future. Each time that a theme not resolved in the past is re‐enacted in the present through a strong
emotion or an irrational action, there is a possibility to understand the frames of reference (conscious
or unconscious) that have led to that. In that process, the learner can also find legitimacy for his stories
(Korotov, 2005, pp 69).
Identity exploration is normally present in this type of programs, as referred by Korotov (2005, pp
80). The same author defends that narratives are powerful ways to make sense of the old meanings and
to create new meanings. If that is made through discoursethe individual meaning can be anchored
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either in a common meaning or achieved by means of language interaction with the colleagues or other
external references (Habermas, 1984).
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ANNEX 7 ‐ LEVERS OF MIND CHANGING ACCORDING TO GARDNER
Reason – The rational approach, involving identifying relevant factors and weighing them. This lever is
especially important among those who deem themselves to be educated
Research – complementing the use of rational arguments is the collection of data, which is used to test
trends and assertions
Resonance – whereas reason and research appeal to be cognitive mind, resonance referes to emotions.
An opinion or idea resonates when it just “feels right” to a person
Representational re‐descriptions – the repetition of a point of view in many different forms – linguistic,
numerical or graphic – to reinforce the message is one of the most important levers for changing
people´s mind
Resources and rewards – Money and other resources can be applied directly (as a bonus, for example)
or indirectly (as a donation to a charity as long as the philanthropist’s wishes are adopted). Unless
resources and rewards work together with other mind‐changing levers, however a new course of
thought is unlikely to last when the money runs out.
Real world events – the use of news stories and events to bolster one´s perspective can be effective in
changing minds. Some real world events, such as the 9/11 terrorist attacks, can affect so many people
so deeply that they cause a mass change of mind
Resistances – barriers to changing one´s mind are created by age (as people get older, their neural
pathways are less susceptible to alteration), the emotion that a topic creates and the public stand one
has previously taken on a topic.