Action research process and Buddhist philosophy
Arphorn Chuaprapaisilp, Assoc. Prof., D. of Medical Nursing, F. of Nursing, PSU.
E-mail : carphorn@ratree.psu.ac.th
Presented : The World Congress 5th on Action Learning, Action Research &
Process Management (ALARPM) & 9th on Participatory Action Research (PAR).
10-13 September 2000, Ballarat, Victoria, Australia
Key words : action research, Buddhism, inquiry process
Certain aspects of Buddhism were used to support some key concepts in action research. The effectiveness of action research has received some criticism due to its dependence upon personal and interpersonal factors rather than methodological ones. However the application of certain aspects of Buddhist philosophy to the Action Research Process can serve to strengthen this process thereby making it more effective. Buddhism provides a set of principles which can be applied towards the understanding and undertaking of the inquiry/development process. The following principles were identified, from conducting action researches in Thailand, as methods of enhancing reflective skills, mutual collaboration and knowledge development in action research process.
The first Buddhist principle is that of Sattipatthana which translates as the 'foundation of mindfulness'. Sattipatthana is similar to 'consciousness raising' and is instrumental in the development of critical thinking. By being fully aware of the present moment and ones actions and thinking one can stay focused during the various stages of the action research process such as observation
and reflection.
The Buddhist principle of Vipassana meditation can be used to heighten ones ability to main-tain a state of mindfulness. Vipassana meditation allows one to clear his or her mind so that ones thinking becomes clear and unbiased. It is this relaxed and cognizant state of mind which can lead to further reflection involving insight and wisdom. Anatta which translates as not self is another principle which can be applied to the Action Research Process. This principle states that the self of which we are conscious is nothing other than an impermanent phenomenon and that our opinions
and beliefs are constantly undergoing change in response to the flow of natural events. Those action researchers who are able to successfully grasp Anatta will find that it supports the inquiry/develop-
ment process since it reminds us that our research work must be a changing process in which we ourselves change.
The aforementioned Buddhist principles are useful in preparing the mind of the researcher to
be emancipative, receptive and lucid. The next principles which will be discussed, the "Four Noble Truths" are similar to the action research process. The Four Noble Truths consist of 1) suffering,
2) causes of suffering, 3) cessation of suffering and 4) path leading to cessation of suffering. The
first noble truth, suffering, is the equivalent of contradiction. The second noble truth, the causes of suffering can be viewed as the factors contributing to contradiction. The third truth, the cessation of suffering corresponds to the theory and principles that reveal the action that will overcome the contradiction. The final truth, the path or method of overcoming the suffering is similar to the "action" element of action research.
The last Buddhist principle, Paticcasamuppada, or dependent origination, serves as a guiding principle for the whole action research cycle. Paticcasamuppada states that all physical and mental events are related not as a linear chain of cause and effect but rather as an interwoven system of
mutual influences. Effective inquiry thus involves recognizing the links between psychological
states of mind and external events and the wide range of factors that influence any given event or situation. As applied to action research this recognition will foster a continual ÔcritiqueÕ of our atti-tudes, feelings and ideas which in turn will assist us in grasping the overall relationship between
action and reflection or theory and practice.
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