Ethnographic Edge (E-Journal)
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Kuahuokalā: Reflections on Space and Transformative Education Conversations
Full text linkHow can a place transform a conversation? In this paper the authors discuss how meeting to develop a professional learning community in a hale, a traditional native Hawaiian building, changed the course and direction of the learning community. Too often, departments and divisions of higher education are driven by external standards imposed by state and national accrediting and licensing agencies. The conceptions of education and the way it is implemented then is more focused on meeting the standard rather than coming to a deeper understanding of what can be accomplished for our communities in the name of education and how it can be achieved. Our PLC is intended to address this shortcoming by creating space of sharing, conversation and communal action. What emerged from our work within our relationship to the hale was an expression of the values, commitments and ideals that emerged through the context of our developing relationship. With a political desire for voice, we built a community that found meaning in the process of building something greater than ourselves, yet fundamentally immersed in our everyday lives
Fear and Silence Meet Ignorance
Full text linkWhen I studied in Spain in 1969 and 1970, I knew about the Spanish Civil War (1936–1939), briefly mentioned in my Spanish history books; General.simo Francisco Franco declared victory. I knew Spain through my graduate studies in Spanish literature and through Michener’s book Iberia (1968). In 2000, I met Jordi Calvera, a Catal.n whose post-war stories conflicted with that idyllic Spain. I returned to Spain in 2013, still with no idea of the impact of the totalitarian dictatorship based on fear and silence through which Franco ruled until his death in 1975, leaving a legacy of fear and silence. In Barcelona, I met a group of adults in their eighties who shared Jordi’s experience. My intrigue with these stories led me to learn more about the war, the dictatorship and the aftermath by interviewing people whose lives had been touched by those years. Through a layered account, I present some of the stories and examine my oblivion
Kia Tae Pākoro: Lessons of CEAD 2018
Full text linkWhen Camilo Catrillanca (24) died, he had one son and a pregnant wife. He was a weichafe (warrior) of the Mapuche, one of nine indigenous nations recognised in the Chilean Census. I learnt of Camilo’s life and death as a consequence of my attendance at the 2018 hui of Contemporary Ethnography Across the Disciplines (CEAD). I was able to learn about Camilo because I arrived at the hui laden with, aware of, and willing to share my own sorrow (tae pākoro).
This article stories the environment within which the CEAD hui 2018 was held. It discusses the history of settler colonialism in Chile, the problems of Via Chile.a and the suffering of La Araucan.a. The writing reflects my time as a manuhiri in Santiago. It recognises my autoethnographic method’s whakapapa as offspring to a tool of colonisation. Hence, it offers a different form of autoethnography, one that begins with the tangata whenua, the people of the earth
Position and Perspective: Research Connections and Tensions in a Kindergarten Community
Full text linkThere are many stories worthy of telling in early childhood education research, and multiple perspectives to consider and critique in the processes of research, including children’s perspectives and positioning. Acknowledging position and perspective increases my awareness as a researcher of my relationship to what is being researched, how I create the subject that I am studying, and how I construct the knowledge of that subject. An increasing consciousness of the importance and relevance of reflexivity and how I stage the text are among the results of this exploration of research connections and tensions in a kindergarten community
Co-opting or Valuing the Indigenous Voice Through Translation? A Decision for Research Teams
Full text linkAlthough te reo Māori is an official language of Aotearoa New Zealand, translation of research material such as information sheets, consent forms and questionnaires into te reo Māori remains highly variable. Translation tends to occur in research projects where Māori lead the work and that exclusively focus on Māori communities and topics. Translations are not offered or undertaken as a matter of course for all research. As a team of Māori and Indigenous researchers working within the health sector, we believe that there are important questions that need to be explored around the practice of using Indigenous languages, rich in similes and metaphors, to convey English/Western concepts/constructs/ideologies. In this paper, we draw on the story of one project to deconstruct and challenge the hegemonic terms through which translation of research material occurs. We explore the messages that translated material sends to potential research participants.
We contend that the choice about whether to translate research material into te reo Māori is one that should be undertaken within a robust decision-making framework that considers the reasons for a translation and its impact on the participants. Translation should not be undertaken primarily to attract Māori participants, but should reliably signal that the research is being undertaken in a way that honours a Māori worldview
Rotorua Mad Poets: Words of Their Own: Words of their own
No full textAbstract
If truth is beauty, beauty truth
Just as the poet said[i],
Then patterned sense in research
Can be sewed by lyric thread.
Mad Poets Rotorua is
The topic of this story,
Acknowledging that all research
Is largely allegory.
The group has met religiously
Since Nineteen Ninety-Four
Enabling some to read their poems
Who’d never read before.
From my perspective many themes
Emerge in all that follows,
While these are mine, there will be those
That you my reader hallows.
[i] John Keats’ famous conclusion to “Ode on a Grecian urn”, slightly paraphrased
Māori Research(er) in Three Poems
Full text linkThese three poems re-present the findings from a research project that took place in 2013 (Kidd et al. 2018, Kidd et al. 2014). The research explored what health literacy meant for Māori patients and wh?nau when they accessed palliative care. Through face-to-face interviews and focus groups we engaged with 81 people including patients, wh?nau, bereaved loved ones, support workers and health professionals. The poems are composite, written to bring some of our themes to life.
The first poem is titled Aue. This is a Māori lament that aligns to English words such as 'oh no', or 'arrgh', or 'awww'. Each stanza of the poem re-presents some of the stories we heard throughout the research.
The second poem is called Tikanga. This is a Māori concept that encompasses customs, traditions and protocols. There are tikanga rituals and processes that guide all aspects of life, death, and relationships. This poem was inspired by an elderly man who explained that he would avoid seeking help from a hospice because 'they leave tikanga at the door at those places'. His choice was to bear his pain bravely, with pride, within his cultural identity.
The third poem is called 'People Like Me'. This is an autoethnographical reflection of what I experienced as a researcher which draws on the work of scholars such as bell hooks (1984), Laurel Richardson (1997) and Ruth Behar (1996). These and many other authors encourage researchers to use frustration and anger to inform our writing; to use our tears to fuel our need to publish our research
