Interpretive Ethnography: Ethnographic Practices for the 21st Century

Denzin, Norman K.

doi:10.4135/9781452243672

Cited by 1,731 publications

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“…Som en utvikling fra den performative etnografien har etnoteater etablert seg som en akseptert retning (Denzin, 1997). Gjennom etnoteater ser vi at publiseringen av forskningsmaterialet utfordrer den tradisjonelle akademiske teksten både gjennom språk og form.…”

Section: Etnodrama Og Etnoteater I Spennet Mellom Kunst Og Vitenskapunclassified

Etnoteaterets dialoger

Ellinggard¹

2015

A & R

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Emneord: etnodrama, etnoteater, anvendt teater, dialog, homofil, lesbisk, skeiv Det er rart med det, hvor man faller, jo mer man i utgangspunktet er utenfor rammene, jo mer faller man innenfor de rammene (Informant 1). IntroduksjonGjennom studien «Skapelsen av et etnodrama», utviklet jeg en etnoteaterforestilling basert på intervjuer med lesbiske og homofile. 2 Det er mye vi i dagens norske samfunn anerkjenner, men det pulserer mange steder en skygge bak denne anerkjennelsen. I en studie omkring den nye ekteskapsloven som kjønnsnøytral, viser undersøkelsen at «/…/ vi tviholder på én form for lykke som den mest riktige. Vi tolererer at folk av samme kjønn gifter seg. Men det virkelig lykkelige ekteskapet er mellom en mann og en kvinne» (Mesna, 2013). På den måten kan mange kanskje oppleve et slags utenforskap til den riktige lykken. Gjennom studien oppdaget jeg flere skygger som jeg vil synliggjøre senere i artikkelen.1 Høgskolen i Oslo og Akershus, Fakultet for teknologi, kunst og design, Institutt for estetiske fag. E-mail: stine.ellinggard@gmail.com 2 Etnodrama er det skrevne manuset basert på datamateriell. Etnoteater er en teaterproduksjon som resulterer i en forestilling for et publikum, basert på informanters erfaringer og/eller forskerens fortolkning av data (Saldaña, 2005, s. 1).

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Section: Etnodrama Og Etnoteater I Spennet Mellom Kunst Og Vitenskapunclassified

Etnoteaterets dialoger

Ellinggard¹

2015

A & R

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“…It would be interesting to engage in how to refashion the reflexive journal into a dialogical intraactive diffractive journal where ideas, bodies and texts encounter each other, forming interferences which matter and which build on each other, creating new productive visions (Davies, 2014a;Dolphijn & van der Tuin, 2012). An important observation though is that the guiding/reflective questions sit neatly in a judgmental framework, as pointed out earlier, equated with what Deleuze (1988) calls moralism, whereas diffraction sits much more neatly with Deleuzian ethics (Davies, 2014a).…”

Section: An Example Of a Diffractive Methodsologymentioning

confidence: 99%

Diffraction or reflection? Sketching the contours of two methodologies in educational research

Bozalek

Zembylas

2016

International Journal of Qualitative Studies in Education

158

106

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Internationally, an interest is emerging in a growing body of work on what has become known as 'diffractive methodologies' drawing attention to ontological aspects of research. Diffractive methodologies have largely been developed in response to a dissatisfaction with practices of 'reflexivity', which are seen to be grounded in a representational paradigm and the epistemological aspects of research. While work on 'reflexivity' and 'critical reflection' has over the years become predominant in educational and social science research methodology literature, our reading indicates that there is still important conceptual work to be done putting these two practices -reflection and diffraction -in conversation with each other and exploring their continuities and breaks as well as examining the consequences for research methodologies in education. This article raises important questions about how the concepts of diffraction and reflection are defined and understood and discusses the methodological implications for educational research. IntroductionDissatisfied with epistemological practices of reflexivity grounded in representationalism, scholars immersed in feminist science studies began to raise questions about the theoretical assumptions and consequences of reflexivity. Haraway (1997), a pioneer in these debates, proposed the notion of diffraction as an alternative to reflexivity. As she expressed her misgivings at the time:

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“…We deliberately chose a remix of arts-based narrative ethnographic methods (Bochner & Ellis, 2003;Carlson & Dimitriadis, 2003;Denzin, 1997;Giroux, 2001;Glover, 2003; Downloaded by [University of Western Ontario] at 11:36 20 December 2012 Lincoln & Denzin, 2003;Richardson, 1997) as well as Indigenous research approaches (Weber-Pillwax, 2001;Wilson, 2001Wilson, , 2003, because storytelling offers useful ways of knowing and provides for the creative construction of counternarratives capable of intervening in and disrupting dominant discourses. For example, Conrad (2004) used "popular theatre" activities to create narrative performance texts in her research with rural Aboriginal youth "at risk" as a qualitative method that was "both participatory and performative," and offered "alternative ways to engage participants in doing research" (p. 3).…”

Section: Personal Stories Collective Storiesmentioning

confidence: 99%