**5. Tomlinson's graduate model and inclusive entanglements in relationalities**

Tomlinson deepens the above theorisation by noting that this developmental progression through the micro- to the macro- levels leads to one acquiring five different capitals, namely, the human, the social, the cultural, the identity and the psychological [20]. The human capital enables one to acquire subject specialism, technical knowledge, and career building skills. Social capital enables one to network, build relationships and bond with others [21]. Further than that the cultural capital is about acquisition of cultural knowledge and symbolic value, while identity capital refers to the acquisition of various identities that one can and must assume, especially when one is faced with the challenges of employment. Lastly is the psychological capital that includes resilience, self-efficacy, and adaptability capabilities [20]. The interesting point is that all these capitals describe inclusivity as the fundamental principle of being human [21]. This means that problems of unemployment might originate because of limitations in the permutations of how these capitals combine in one's identity. Tomlinson argues that it is not one of these capitals individually creating the potential and possibilities (or not) of employment, but it is about all of them together having that determination [22]. These capitals that demonstrate the power and value of inclusivity, are also the areas at which we assumed, in this study, that effective interventions towards employability could be targeted as they relate directly to issue of performance as well [22].

### **6. Understanding 'inclusivity' in inclusive entanglement in relationalities**

There is a school of thought that understands inclusivity as referring merely to the inclusion into ordinary education settings of learners who present with special educational needs such as disabilities, problems, or challenges of some sort [23]. The understanding from this view is that such learners are not many but that they constitute a

group that can be identified and targeted for support and intervention [23]. However, the notion of inclusivity that we presented above is all encompassing as it is not just about inclusion of some learners, but it is also about the inclusion of different modes of being and of knowing, by all. Everybody has a problem of some sort, if is not physical, it might be psychological or even financial or in any other aspect of the socio-cultural dimension [24]. Thus, inclusivity in this study, firmly locates it in the democratic discourses with an emphasis on social justice, equity, freedom, peace, and hope for all. Inclusivity from this perspective is thus a recognition of the equality of all. We propose the opening of universal access to every opportunity and avenue to all. Inclusivity seen from this perspective thus affirms respect for all humans, all non-humans, all morethan-humans, all animate beings, and all inanimate things. The entire universe and all in it must be treated equally as it is for all of us together in equal measure [24].

This is the expanded notion of inclusivity that goes beyond the entities to include relationalities in their entangled state [25]. For example, we argue that inclusivity encapsulates all the 15 modalities of being theorised through Van den Bergh and Dooyeweerd's Metabletics, starting with the spatial mode that refers to one's bodily corporeality that has mass and occupies physical space(s) [2]. The human body also occurs in the realm of the numerical marked by counting. This is the mode where bodily height and weight can be measured as examples. Humans share these dimensions with the entire universe including inanimate objects [1]. These dimensions demonstrate our equality and inclusivity with the world of objects which we need for the existence and development of all our being, as an example. Our potentialities and capabilities are first expressed through our bodies as our presence, which is a common feature of the entire universe [1]. We demonstrated earlier how objects are also essential in the crafting of the human intellect and all one's faculties [25]. As humans we are indebted to the world of objects to which we are included and owe our existence and growth to. Humans are entangled with objects as they constitute their initial relationalities in their lives. Objects must thus be respected and included as they constitute life itself [25].

This is followed by the biotic (potential for growth) and the kinematic (potential for movement) modes of being, as indicators of being alive. These modes of being human reflect one being included, entangled and in relationalities with all living beings, be they animals or plants that also share this mode [26]. The next modes are the physiological (breathing, blood circulation, digestive system, etc.) and the psychological (emotions and affect) which connect humans to the animal world that share the same [26]. Then comes the socio-historic-cultural dimension with all its modes ranging from the analytical (intellect and cognition), the formative (ability to create, know and use technology and have techniques), the juridical (fairness, logic and value of evidence), the ethical (ability to distinguish between good and bad), the social (need and ability to be with others to learn from them), the aesthetic (ability to create and appreciate beauty), the linguistic (ability to communicate all and to share one's inner most feelings to others, the economic (ability to generate and to be prudent in expending resources), and the pistical (ability to practice, know and think about creation, religion and faith [27]. Humans share these modes mainly among themselves [26]. It is possible that objects, plants and animals might also be sharing in these modes, but we are not able to speculate, we do not know and thus cannot argue either way. What is certain is that every human, as such every youth has these potentialities and abilities which are dependent on interaction with others for them to exist and to develop. It is always about every young person being part of, and thus being entangled with the relationalities where every other human being is involved [27].

*Employability as Inclusive Entanglement in Relationalities: A Design in Sustainable Learning… DOI: http://dx.doi.org/10.5772/intechopen.114033*

Therefore, all the youth as humans are by nature inclusively entangled in these relationalities that define and describe who they are and what they are capable of. The problem of unemployment can thus not be simplistically explained in terms of one variable [26]. It is a multidimensional and multi-layered complexity requiring equally sophisticated battery and arsenal of strategies to unravel and resolve [25].

### **7. Sustainable learning environments for employability**

Given the above, this study thus explores the potential usefulness of the notion of Sustainable Learning Environments—SuLE as basis for promoting employability of youth [28]. SuLE seems to present an adequately sophisticated approach towards addressing this problem because of the premium it places on multiplicity and multilayered and multi-perspectival approach to understanding and intervening in the problems of unemployment [29]. SuLE is about the promotion of quality of education during the period of study of the youth as learner and as a student, as well as afterwards as an intervention to give those who could not secure employment a second chance at it [28].

SuLE is our own coinage. We theorised this in 2009. It has now become entrenched in the research literature as an effective and democratically oriented approach to teaching, learning, curriculum design and offering, research, engagement, innovation as well as governance at all education institutions [30]. We adapted the concept of the 'Sustainable' from UNESCO's notion of Sustainable Development Goals - SDGs. Through this concept we demonstrate our alignment with the purpose and practice of the 17 SDGs identified by UNESCO [7]. These collectively have been summed up as advancing the economic development of all in an environmentally sustainable manner towards social inclusion of all. This concept enables our study to place enough attention on the proper cultivation and development of the human being's 15 modalities suggested by Van den Bergh and Dooyeweerd [2]. As discussed earlier, this is the starting point towards affirming and recognising one's inclusiveness in relational entanglements. We thus argue that to be employed does not only require intellectual acumen, but that it involves the entire human being with all one's potentialities reflected in the 15 modalities. Any form of employment requires for example a healthy body, which is well looked after [2]. It is through our bodies that we perform our work. We must have enough breathing spaces, be nourished and the potential for growth be created or be in existence for all to be employed and employable. The physical and physiological dimensions are thus important as the basis. The youth need to be emotionally balanced happy, motivated, and inspired as well for them to be employed and employable [1]. They at the same time must know their careers, specialisms, and technical knowledge well. They must know where and who to get information and employment opportunities from, and their relationships should be good with such stakeholders even before they leave their respective educational institutions [30]. Their knowledge of the culture of their context and beyond, as well as their understanding of the value of their symbolic order, including of employment, should be impeccable. These should encompass their abilities to assume the characteristics required in the respective areas of desired employment. Above all these, to be employed requires ability to remain dignified, professional, adaptable, focused and calm under all circumstances [28].

The notion of the 'sustainable' in the concept of 'sustainable learning environments' implies the cultivation and strengthening of these abilities as the bare

minimum requirements for employability [29]. In conventional theorisations these would be referred to as the individual's personality disposition effective in social contexts. This idea of the 'sustainable' is complemented by the notion of 'learning environments' which we adapted from De Corte and Barry Frazer [30]. The two thought leaders, although coming from different countries in distant continents, namely Belgium and Australia, both affirm the value of the learning environments in the creation of what they called the 'powerful learning environments' [31]. Their view is in recognition of the confluence of innate inherited abilities, that is nature, on the one hand and that of nurture, which refers to the context with all its modalities [31]. In our view the notion of learning environments resolved the perennial debate regarding which between the two had the greatest impact in the construction of human identity, personality, performance, etc. Our understanding of this concept thereof is that, at birth one presents one's nature which gets enhanced through nurture. The two in equal measure contribute towards the crafting of our identities. However, an important point to note is that nature from our view is not static no pregiven, but it is created in history through our forbearers. For example, Sigmund Freud in his theory of the Id notes the fact that it consists of the fossilised egos of our parents [32]. Learning environments therefore affirms the value and role of others in the construction of who one is and is capable of. Learning environments affirms the importance of education, as otherwise without it, the possibility of growth, development and transformation would be non-existent [33]. The notion of learning environments dovetails well with UNESCO's SDGs. The latter posit the value of environmental sustainability as a precondition for economic development of all [7]. The main reason being that the environment is made up of others that are inanimate and animate, human, non-human and more-that-human who constitute essential ingredients for who all humans, hence all youth are and area capable of [25]. The notion of the 'environment' in this chapter thus encapsulates and captures the idea of entangled relationalities that create one's identity based on the interactions among the 15 modalities, hence one's performance that leads to employability (or not).

Sustainable learning environments therefore are contexts within and outside one's self-system that enable or limit one's chances and levels of employability [30]. These are inclusively entangled relationalities creating and nurturing one's self-system. They constitute platforms and content for employment where the latter refers to the ability to secure a job or to create one. Thus, to enhance one's chances of employability, efforts should not be spared to deepen and enrich these relationalities [31]. This study explores such with the assistance of Posthumanist thinking. This framework is chosen because it affirms the value and importance of understanding one's potentialities and capabilities as multilayered, multidimensional, and crafted from multi-perspectival positions. It is inclusive and promotes the agenda for social justice, equity, freedom, peace and hope thus being relevant to issues of unemployment.
