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The diagram in figure 15 has been drawn to represent pictorially a distillation of Gutierrez’sanalytical tool. As was seen in section 2.4, this tool has been adopted or adapted for use in avariety of situations where change was necessary pastorally (e.g. South America, South Africa).Self-evidently I am neither oppressed, marginalised or excluded. A relevant criticism of thismethod might be therefore that to adopt it is patronising and inappropriate. I would contend,however, that it is made relevant for the structure it brings to reflection on specific context(s).These were essentially contexts of 'unknowing', in the sense in which Ryle intended it (seechapter 2). Liberation, in my case, through a dynamic cyclical reflexive process was fromignorance. That the reflections led to action, start to warrant my beliefs - the classical theory ofknowledge - about how I came to know new things:"We are interested in knowledge, according to this theory, because we are interested in thetruths of our beliefs; and the search for knowledge is the search for justifications whichguarantee that truth." (Scruton, 2004 p. 318)The auto/biographic method I use here has been put together as an explicit attempt to search forjustifications for the beliefs about the 'what' of auto/pedagogy. This necessitates a structure forthe reflexive process which takes account of aspects of the circle.The following table sets out my key for each of the components in the diagram, demonstratinghow they might be used by those participatory analysts looking at their own setting. Oncecomplete, I intend to develop this for the present study before applying it to each of the five subcasestudies. Please note here terminology I was using at a much earlier stage of the study -from this point on I drop the term sub-case studies and refer only to illustrative moments (IMs).157Simon Hughes Ph.D. Thesis (October 2012)