자연주의적 탐구조사(Naturalistic Inquiry)

Recording of presentation introducing narrative analysis, outlining what it is, why it can be a useful approach, how to do it and where to find out more. Presentation given at methods@manchester seminar at University of Manchester on 4 March 2010.

What is Narrative Analysis

How to ... be a reflective practitioner.

The Study of Man. By Michael Polanyi. Price, $1.75. Pp. 102. University of Chicago Press, 5750 Ellis Ave., Chicago 37, 1959. One subtitle to Polanyi's challenging and fascinating book might be The Evolution and Natural History of Error , for Polanyi is at pains to expunge what he believes to be the false notion contained in the contemporary view of science which treats it as an object and basically impersonal discipline. According to Polanyi not only is this a radical and important error, but it is harmful to the objectives of science itself. Another subtitle could be Farewell to Detachment , for in place of cold objectivity he develops the idea that science is necessarily intensely personal. It is a human endeavor and human point of view which cannot be divorced from nor uprooted out of the human matrix from which it arises and in which it works. For a good while

Personal Knowledge: Towards a Post-Critical Philosophy

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Teaching to Transgress: Education as the Practice of Freedom

This paper discusses why considering the intersection of religion, spirituality, and culture is important in emancipatory education efforts and provides discussion of approaches for doing so in practice. There has been much discussion about emancipatory education over the years. Most who discuss it cite the well-known work of Brazilian activist educator, Paulo Freire, who described himself as a “man of faith” (Horton & Freire, 1990, p. 245) strongly influenced by the liberation theology movement in Latin America. There has been some attention to the role of spirituality in the roots of activist educators such as Freire, Horton, and M.L. King, and in discussions of culturally responsive and emancipatory adult education (English, 2005; Tisdell, 2003). Yet, with some exception (e.g., Charaniya & West Walsh, 2001) there has been relatively little direct attention to religion in the theorizing or practice of emancipatory education discourses. We believe that attention to both religion and spirituality can be an important component to emancipatory education, particularly in a post 9/11 world which has brought unwarranted fear of Muslims and targeting of those who appeared different based on religion as well as color and culture. Thus, our purpose here is two-fold: first to contextualize our views on why the intersection of spirituality, religion, and culture is important to emancipatory education in a post 9-11 world; and then to discuss how we deal with spirituality and religion together and apart in our educational practices in light of our unique personal stories and educational context. We do so as four women of different cultural and religious backgrounds: an Indo African British Canadian American Muslim woman (Charaniya); an Ashkenazi Jewish woman (Walsh); an African American woman ordained Baptist minister (Brown-Haywood); and a white woman grounded primarily in the Christian social gospel with influences from other spiritual traditions (Tisdell). We also draw on our recent co-authored chapter dealing with religion, spirituality, and culture in feminist popular education (edited by Walters & Manicom, forthcoming). Why Religion/Spirituality is Important to Emancipatory Education There is an emerging body of literature within adult education that either directly discusses spirituality or religion in the lives of research participants (Charaniya & West Walsh, 2004; English, 2005; Tisdell, 2000, 2003) or recognizes it as something participants in various studies find important (e.g., Merriam & Ntseane, 2008). There is some discussion among social justice educators outside the field who discuss the increasing importance of attending to spiritual and religious diversity in a post 9/11world (Farkas & Hutchinson-Hall, 2005). Some do so building on the work of Harvard Religious Pluralism Project director Diana Eck (2001) through interfaith dialogue efforts, others making their own way theoretically based on intercultural theory, theology, or critical and feminist pedagogies (Gumucio, 2008). Still others focus more on the role of spiritual and cultural expression in the pedagogical process as an important part of

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The Intersecting Roles of Religion, Culture, and Spirituality in Emancipatory Adult Education

The human resource development (HRD) profession needs to continue to develop its core theories and to integrate new theories into the body of knowledge. Creating new knowledge is of essential importance to both HRD practitioners and researchers. As an emerging field, HRD is in the process of defining itself as a discipline. Currently, there are voices missing from the emerging discourse; one of these is that of feminism. These are four reasons that voice should be included: both HRD and feminism are concerned with the construction of knowledge; the priorities and practice of HRD are the exclusive purview of white men; in defining itself as a profession, HRD must be as broad-based as possible; and promoting meaningful change in the lives of organizations and the individuals in them is a strongly held value of both HRD and feminism. Among the challenges facing HRD in incorporating feminist research is that while human resource workers are usually women, managers are usually men. Human resource practices sometimes function to perpetuate patriarchal systems of power. As the field of HRD expands its theoretical base, a broader less sexist approach can only better reflect the diverse clientele with whom human resource staff work. (The bibliography contains 27 references). (AJ) Reproductions supplied by EDRS are the best that can be made from the original document. U.S. DEPARTMENT OF EDUCATION d. Office of Educational Research and Improvement EDUCATIONAL RESOURCES INFORMATION C1 CENTER (ERIC) 046his document has been reproduced as deceived from the person or organization originating it. Minor changes have been made to (21 improve reproduction quality. r-T-) Points of view or opinions stated in this document do not necessarily represent official OERI position or policy. 1 PERMISSION TO REPRODUCE AND DISSEMINATE THIS MATERIAL HAS BEEN GRANTED BY

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Integrating Feminist Research and Practice in the Field of HRD. Innovative Session.

Transformative Pilgrimage Learning and the Big Questions in the COVID-19 Era—Love, Death, and Legacy: Implications for Lifelong Learning and Nursing Education

The purpose of this symposium is to explore multi ple perspectives on the role of media in the education and mis-educatio n of adults, and to consider how educators might draw on media in developing a c ritical public pedagogy. Introduction: Why Study Popular Media in Adult Education Elizabeth J. Tisdell Media has a powerful influence on all of us. Consi der the following statistics put out by the Media Education Foundation about media and its role in our lives: (a) The average adult watches more than four hours of TV per day; (b) Fou r hours of television programming contains about 100 ads; (c) The average American child sees about 200,000 violent acts by age 18; (d) The average American youth spends about 1023 hours watching TV every year, but only 900 hours in school; (e) The average American sees near ly two million advertisements by age 65; (f) Thirty percent of local TV news programming is comm ercials. Indeed, these statistics are both surprising and a larming. We are constantly bombarded with sounds and images in our daily lives that affe ct who we are and how we think, both consciously and unconsciously, through news media, ntertainment media, and advertisement. Years ago, Adorno (1991) warned of the power of the media in inflicting hegemonic views of the dominant culture that lulled people unconsciously i nto submission to it. Carter G. Woodson (1933/1998) made a similar argument ten years earli er in relation to the ability of schooling and the “education” system to miseducate African Americ ans through its hegemonic power. While Woodson (1933) was not talking about the media per se, he was talking about how a hegemonic ideology is passed on through social systems. Inde ed, the media is one such system that needs attention in adult education despite some recent pu blications on the topic (Armstrong, 2005; Guy, 2004, 2007; Sandlin, 2005, 2007; Tisdell & Tho mpson, 2007a, b; Wright, 2007a, b). There has been much discussion and many competing perspectives among those who write about media and the wider world of education. As Dolby (2003) observes, there are many who argue (following the work of Adorno and others) that the media primarily reproduce the interests of the dominant culture, and is one of th e mega tools of hegemony. Whereas those on the left are critical of media for how they reprodu ce systems of privilege and oppression and hegemonic processes generally, those on the right t end to focus on the evils of the media in regard to violence and sexual morality. There are also many who have done audience studies who have found that people are not simply pawns of the dominant culture but exercise a considerable amount of agency in creating alternate readings of media (Ellsworth, 2005). In summing up the theoretical perspectives of media st udies, Alvermann and Hagood (2000) note that some media scholars focus more on the role of pleasure in media. A second group from cultural studies focus more on how media reproduce or r sist the dominant culture A third is more postmodern, and emphasizes how individuals and groups construct meaning differently depending on their interests, their positionality, and on the historical and social context. Finally, those coming from feminist educational perspectives highlight how media functions to produce gendered and other group-based identities. In spi te of these different and competing perspectives, what most media and education scholar s have in common is that they believe it is necessary to teach people to read and deconstruct m edia: to examine its power to educate and to miseducate; and to both reproduce and resist domina nt ideologies. We explore some of these multiple perspectives here in efforts at developing critical media literacy. Popular Culture and Learning Race, Class, and Gender in America Talmadge C. Guy I begin with several assumptions: 1) The mass medi a should be understood as a system of adult education and learning; 2) the mass media are the primary source of information about the world in which we live; and 3) mass media sourc es of popular culture form the curriculum from which we learn of socially significant forms o f difference, such as race, class, and gender. The mass media are a powerful, though not necessari ly unified or centralized system whose products inform and reify race, class and gender. Ownership of mass media organizations is concentrat ed in fewer and fewer multinational corporations. News Corp., for example, holds mass m edia assets able to reach nearly a third of the people on the planet. The ability to control i nformation that can reach this number of people is unprecedented in human history. The reach of glo bal media corporations means the supply of entertainment and consumer and cultural products re pres nts an avalanche of information that bombards consumers every day. A good deal of this c ontent is designed to satisfy consumer needs, wants, and desires through manipulative mess ag whose ideological aim is to subvert the popular from a radical, democratic force to a domes ticating, conformist, consumerist, passive reality. Adorno (1991) argued that mass media produ cts serve to forestall or even prevent the formation of more critical consciousness. Undermini ng the development of a complex, multifaceted aesthetic, moral and political imagina tion, the mass media control con-sciousness in ways that are difficult for even most of us, even t he most critical of us, to imagine. As Adorno points out, mass culture produces norms of behavior that are difficult to challenge. Another aspect of mass mediated popular culture is that the choices we make about the commodities and images produced in the media help t o define an identity that connects to some groups and not to others. Learning the choices that help to construct particular identities recognizable by the wider society is an important f u ction of popular culture. Further, the idea that the mass media produce meanings that form a cu rricul m through which race, class, and gender is “taught” via cinema, music, TV, radio, ad vertising, and video is one that is gaining ground through the work of scholars such as Giroux (2000), hooks (1996), and others. Through mass mediated popular culture we effectively learn what it means to be “white”, “black”, “straight”, “gay”, “middle class”, “poor”, “wealthy ”, “Christian”, “Muslim”, “American”. Examples of research are plentiful. Entman and Roj ecki (2000) studied popular TV programs through the mid to late 1990s. They found that many programs depicted blacks in stereotypical and negative ways producing images of Blacks in the white mind that were disconnected from reality. Whites subconsciously de velop cognitive “prototypes” —an image or caricature that stands for the whole group –of what a Black person is. Jacobs’ (1999) study of print media shows a clear difference in the way in which Blacks are represented in white and black newspapers. Similar studies related to gender ) demonstrate how women and girls are stereotyped through ads, popular TV shows, music vi deos and other forms of popular culture. To combat these effects of mass-produced popular cu ture, the development of pedagogical strategies that develop critical media literacy is essential. To think for oneself, or to act in authentic ways that produce self-determinati o is the goal of progressive forms of adult education and learning. Critical media literacy is an important aspect of achieving this goal. Gender Consciousness, British Women, and The Avengers Robin Redmon Wright Foucault (1988) argued that people “are much freer than they feel, that people accept as truth, as evidence, some themes that have been buil t up at a certain moment during history, and that this so-called evidence an be criticized and destroyed” (p. 10). Once the evidence is destroyed, Foucault believed, one can “get free of oneself” and reinscribe new themes on the self. Yet evidence of pervasive themes—such as mal e hegemony—is sometimes difficult to recognize, much less destroy. According to Arnot (1 984) male hegemony should be seen “as a whole series of separate moments through which wome n have come to accept a male dominated culture, its legality, and their subordination to i t and in it” (p. 64). This was especially true at the moment in history before second-wave feminism began to raise some women’s consciousnesses. My research indicates that women who watched the B ritish crime drama, The Avengers , in 1962 to 1964, were situated in a window of histo ry when those “separate moments through which women had come to accept a male dominated cul ture” were reflected and decimated by the vision of Honor Blackman, as Dr. Cathy Gale. F or some young adult women fans, watching The Avengers in those early years allowed them to get free of th e person they had been socially constructed to be, and to take on a new persona of an empowered human being. It is this confluence of historical moment and popular televis ion that exemplifies the possibility for resistance to hegemonic powers of oppression that s ometimes lies in elements of popular culture. In 1962, producer Leonard White decided that a wom an should replace actor Ian Hendry in the lead role on the spy drama, The Avengers . Honor Blackman would read the part already written for Ian Hendry, who played a medical doctor named Dr. Keel opposite a co-lead, Patrick Macnee, playing John Steed. Men objected. Rogers (1 987) reports that Brian Tesler, Controller of Programes (sic) for ABC argued that replacing a man with a woman would “a) alienate woman viewers, b) lose other viewers who had obviou sly enjoyed the bantering camaraderie between Macnee and Hendry, and c) would tend to int r duce elements of sex and sexual violence into the series!” (p. 14). Blackman, howe ver, recognized the historical significance of the post –World War II moment: “One thing about Cat hy,” she said about her character “is that she’s as tough as blazes. She can

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The Role of Media and Popular Culture in the Mis/Education of Adults

This paper has a two-fold or “hybrid” purpose: (1) to discuss the results of a qualitative study of adult students experiences of web-enhanced or hybrid classes, and (2) to briefly discuss the process of learning to do qualitative research while conducting this study in a qualitative research methods class. We live in a new millennium, a digital age that is changing many of the processes of higher education. Many universities are offering entire degree programs online, and most offer at least some online classes. Further, according to Young (2002) many instructors are teaching in a hybrid format: a format that is partially face to face but has some components of the course work and class discussion online. Such a format is expected to become more typical than a strictly face-to face class in the future. To be sure, there’s been much discussion and research of online learning (Shrumm, 1998; Youngblood et al, 2001)), some of which focuses more particularly on adult learners (Daley et al, 2001; Tisdell, Strohschen et al., 2004). However there’s been little research on how students respond to hybrid or web-enhanced classes, particularly when they signed up for classes that they assumed were face-to-face. This perhaps can increase student anxiety, particularly among adult learners who are likely to have less experience with the use of computer mediated discussion than younger learners. Thus, the purpose of this study was to examine how adult students (older than age 25) who have completed at least one web-enhanced class where at least 15% of the course requirement was based on online discussion, viewed the experience of web-enhanced classes, and how they view its impact on their overall learning. But our purpose in this article is also a hybrid one: it is not only to talk about the study itself, but also to talk briefly about aspects of learning to conduct qualitative research, as participants and co-researchers conducting this study in a qualitative research methods class. Theoretical Framework This study is grounded in the work of Tu and McIsaac (2002) who assert, in drawing on work done in the larger field of sociology, that those who experience a higher degree of “social presence” report greater satisfaction with that context. They define social presence as the extent to which participants feel that there is awareness of real communication in its multiple dimensions with others in an interaction in a particular context. In applying this to online contexts, they studied the specific ways 51 students experienced social presence in the online learning environment, and evaluated their results across three dimensions: social context, online communication, and interactivity. Participants valued the online social context that promoted familiarity with other participants, trust, informal communication as well as communication about the subject being studied, and a positive experience and attitude toward technology. Online communication was positively valued if it was expressive, included affect and emotion, and was easy to understand. Interaction that was immediate, invited a response, and discussed familiar topics yielded a high level of social presence. These factors were able to provide a satisfactory substitution for the fact that FTF communication was missing. Participants with strong computer skills, and the availability of immediate technical support were factors that added to satisfaction with online learning. In many ways their study supports the findings of some of the studies of online learning in adult education (Daley et al., 2001; Tisdell et al, 2004). Our intent here was to apply the idea of social presence to the study of web-enhanced learning. Methodology This research project took place in the context of a qualitative research methods class, where those of us who are students were learning to do qualitative research under the guidance of the instructor. The purpose of the course was to learn how to develop a purpose statement of the problem being investigated, design a qualitative research study, collect the date and write up the findings. As noted above, we sought to learn not only if and how “social presence” was experienced in web-enhanced classes, but how adult students perceive that it affected their learning. We chose this particular research topic partly because the research course itself was web-enhanced, and we all had had prior experience of participating in web-enhanced hybrid classes. Furthermore, due to the increasingly stringent rules of the institutional review board at our university, it would not have been possible to secure IRB permission in a timely enough manor for each participant to conduct a pilot study related to her/his individual interests. Thus, prior to the start of the course, we agreed on a research project in which we could all serve as coresearchers while learning the rigors of qualitative research by both reading about and doing it. Research perspective. In light of this as background information, the research perspective of this qualitative study was informed by a social constructionism which assumes that human beings construct knowledge rather than find it (Schwandt, 2000), and that both participants and researchers make further meaning of a phenomenon as they discuss it. As a social constructionist qualitative study, we discussed our own experience of the phenomenon as a way to make further meaning of our own online learning experience as well as understanding the experience of the participants in the study. It is partially out of our own experience of this phenomenon that we designed the interview questions, and analyzed the data. The hybrid nature of participants and data. The criteria for participant selection for the study itself were that participants be older than 25, have completed at least one web-enhanced class with at least 15% of the course be conducted through online discussion. There were 12 participants in the study. Technically, we were not participants in the study itself except as coresearchers, yet we all fit the criteria for participant selection, and clearly drew on our own experience in framing the questions, and in making sense of the data. Thus, we were sort of hybrid participants. Furthermore, the typical methods of data collection in qualitative research are interviews, observations, and documents (Merriam & Simpson, 2000). But as Bianco and Carr-Chellman (2002) discuss, we had to wonder whether online discussions were “observations” or “documents”. They are in fact kind of a hybrid. In this study of the 12 participants, the primary means of data collection were audiotaped (and transcribed) face-to – face interviews of approximately one hour in length. Given the research paradigm of social constructionism in use for the study, the interviews were approached as a shared conversation, and all participants knew that the co-researchers had also participated in web-enhanced classes. Documents of online conversations in web-enhanced classes were additional sources of data. These data were analyzed according to the constant comparative method (Merriam 1998). Given that we all had our own experience of web-enhanced learning in hybrid classes, naturally we made further meaning of our own experiences as we analyzed the data. But once our data analysis was “complete”, in our final face-to-face class, we participated in a further act of making meaning of the data and our own experience, which was participating in what West Walsh and Charaniya (2000) call the Collaborative Inquiry Metaphor Creation and Analysis Method (CIMCAM), where we made a visual “metaphor” as a response to “My experience of web-enhanced learning is like....”, We spent 20 minutes creating our response, and the next approximate hour sharing our response. This was also taped and transcribed. This added layer provided a new dimension to our own learning, both of how to do qualitative research and of our own web-enhanced experience, given that for us in this case, the two are enmeshed. But to be clear, in what follows we will discuss the key findings of the study itself of the 12 participants and touch briefly on what we learned about doing qualitative research in our conclusions. Key Findings of the Study Itself There were four primary but overlapping areas of findings that related to the 12 interview participants experience and to their learning: (1) the affective dimensions of learning: (2) the multi-dimensions of time; (3) the significance of interaction and feedback; (4) the importance of a structure. These are discussed below. Affective Dimensions of Learning While none of the participants reported being adamantly opposed to a blended or hybrid learning environment, most participants reported both positive and negative feelings about it. Feelings of uncertainty or apprehension were a common initial reaction. This was often attributed to technological unfamiliarity or to not knowing the other course participants. For the most part, these types of fears were transient and dissipated over time, as the participants grew more comfortable with the technology and with each other. The use of bulletin boards for general discussion and to answer instructor-provided questions was another aspect of blended learning that was frequently mentioned, although it engendered different affective reactions among the learners. Some appreciated the opportunity to reflect before participating in discussions; however, for others, the public nature of posting --and the potential for misinterpretation—was a source of particular concern. As one participant relates “on chat...you’re stark naked out there... you can be saying things and it could be interpreted completely differently.” While most were able to overcome their reluctance to posting, the anxiety was more pronounced and pervasive for a few of the participants who found the discussion groups to be particularly intimidating. One participant related th

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Elizabeth J. Tisdell

Papers

The Intersecting Roles of Religion, Culture, and Spirituality in Emancipatory Adult Education

Integrating Feminist Research and Practice in the Field of HRD. Innovative Session.

Transformative Pilgrimage Learning and the Big Questions in the COVID-19 Era—Love, Death, and Legacy: Implications for Lifelong Learning and Nursing Education

The Role of Media and Popular Culture in the Mis/Education of Adults

The Multiple Meanings of “Hybrid”:Studying Adult Student Experiences in Hybrid (Web-Enhanced) Classes While Learning How to do Qualitative Research