Professor Elizabeth Adams St. Pierre’s work focuses on critical and poststructural theories of language and the subject and what she has called post qualitative inquiry or post inquiry. She asks what might come after conventional humanist qualitative research methodology. She’s especially interested in the new empiricisms/new materialisms as well as new research practices enabled by the ontological turn. During St. Pierre's visit to the Finnish Educational Research Association (FERA) Conference in Oulu in November 2014, we had the opportunity to talk with her about post qualitative research around some questions we had sent her beforehand. We then transcribed, edited, and translated the interview, and published it in the Finnish journal Kasvatus (Education) in spring 2015. In this interview St. Pierre talks in the US context, where qualitative methodology is turning—or being pushed to turn—back to positivism with normalized and formalized practices, St. Pierre encourages researchers to constantly question the prevailing truths and the traditions they have learnt too well.
I have written this article many times and in many ways, starting from different places, always from the middle, trying each time to catch some of the threads of the rhizome, to tell some story (and simultaneously compelled not to tell others).. .. This story, which I am now ending up telling/ reading at this particular moment, started to come into being on the flight here, during reading of the program, and the abstracts as well as the articles for the workshop on collaborative writing. I mean especially the article titled "Deleuzian Thought and Collaborative Writing" (Wyatt, Gale, Gannon, & Davies, 2010). This is a movement toward a poem, toward writing, a draft written from emerging thoughts, a kind of collaborative writing with a multiplicity of texts, a stream meeting and joining other texts and writings. Along with the poetic and heterogeneous writing, I also follow some byways in the article, which I already wrote in Finland. So this speech (which is writing, which is speech; Derrida, 1967/2003) is seeking a way to present the relational, multiple, and nomadic, always unfinished and incomplete levels of the becoming of an article, becomingthinking and writing (written on Wednesday and Thursday 450157Q IX18710.1177/1077800
Traditional ecological knowledge (TEK) refers to a body of knowledge, practices, and ideas transmitted and (re)generated orally and non-verbally in diverse forms from generation to generation. It is constantly changing and being updated. TEK is rich among several communities, but we will situate our cases in the Amazonian and Arctic Indigenous contexts. We will also discuss the limits of TEK in sustainability science, which include its truth-value and legitimacy. As it originates from different traditions, experiences, and language structures, it is challenging to systematize. Recently, however, TEK has been recognized in a more inclusive way, and How to cite this book chapter:
This chapter argues that the concept of Traditional Ecological Knowlegde means more than the accumulated environmental knowledge and comprehension of natural phenomena. Rather, it is constituted by a set of evolving beliefs and practices that understands its own dynamic relationship with other beings in the environment. The examples of Traditional Ecological Knowledge (TEK) illustrated in this chapter include Apurinã and Manchineri communities in Brazilian Amazonia, and Sámi communities in the Arctic.
Hakkarainen, Hytönen, Makkonen & Lehtonen ehdottivat Aikuiskasvatuksessa 4/2013 ”luonnontieteellisen”, niin sanotun kollektiivisen mallin soveltamista kasvatustieteellisessä jatkokoulutuksessa. Kirjoittajakollektiivi jatkaa keskustelua akateemisen kapitalismin uhasta.
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