Abstract:Behind Action Research for Transformations (ART) and the Action Research Journal's seven quality choice points nestle both a plea and demand for equity. If equity is about resources made accessible to or concretely claimed by structurally marginalized groupso they may achieve outcomes akin to privileged groups which get such resources as a matter of course-three shifts in resources are essential: shifts in power, shifts in cultural hegemony, and shifts in and among organizations.
PowerPower is most usefully co… Show more
“…Zach, another community do-er who has struggled with poverty, corroborates Elizabeth's observation, asserting that, "it's easier to get things done [through the church]." In this way, rural religious institutions and leaders possess powerful social capital which, as we find, can either be leveraged in pursuit of social justice or with the-either overt or covert-intention of emboldening hegemony (Glenzer 2021;Hunt 2004). For example, Carlene, a WRSS client, argues that the power of religious institutions in Gordon, such as the Catholic and Mormon churches, translates to "performative helping" rather than "genuine helping" in order to maintain political power within the community:…”
Section: The Church As An Institutionsupporting
confidence: 59%
“…Zach, another community do‐er who has struggled with poverty, corroborates Elizabeth's observation, asserting that, “it's easier to get things done [through the church].” In this way, rural religious institutions and leaders possess powerful social capital which, as we find, can either be leveraged in pursuit of social justice or with the—either overt or covert—intention of emboldening hegemony (Glenzer 2021; Hunt 2004). For example, Carlene, a WRSS client, argues that the power of religious institutions in Gordon, such as the Catholic and Mormon churches, translates to “performative helping” rather than “genuine helping” in order to maintain political power within the community:For smaller towns, churches will try to push their own religion on people… most of the churches [in small towns are] pretty active in the community, but, from what I've seen… I feel like they did so that way they could tie back to politics… the whole politics thing [in Gordon] is so huge because of the ties in smaller towns……”
Section: Findings: the Social Ecology Of Rural Churches And Religionsupporting
confidence: 58%
“…Gramsci used hegemony to explain that people are “not simply ruled by force, but also ideas” (Bates 1975:351). Williams (1978) built upon Gramsci's work, noting that hegemony is not always “overt” (Glenzer 2021), but rather, hegemony is insidious in the ways it reproduces power in favor of elites. Hegemony describes how certain dominant groups or ideologies get disseminated, institutionalized, and believed to be ‘common sense’ at a societal level.…”
With one‐third of rural areas in the United States living in persistently high poverty, churches are some of the most prolific—and often only—sources of resource‐provision in rural places. This paper qualitatively examines the complex role that churches play as resource providers in rural areas. Further, we examine the ways churches are helpful and/or harmful in meeting the needs of those experiencing vulnerability. We fuse hegemonic Christianity with social exclusion and neoliberalism to argue that rural people may not only experience ostracization and othering, but can also lose access to already‐limited resources in rural areas as a result. Using community‐based action research, ethnography, 47 semi‐structured interviews, and research participant‐driven photography from a town we call Gordon, we find that while churches are important resource‐providers, they perpetuate hegemonic Christianity, hold exclusionary power, and act as critical gatekeepers for resources. This often results in ostracization and jeopardizes resource provision for those most vulnerable. This is a critical finding that demonstrates the complexity of resource provision, church influence, and rurality. We highlight participants’ suggestions for ways to expand services in rural places without solely relying on religious organizations.
“…Zach, another community do-er who has struggled with poverty, corroborates Elizabeth's observation, asserting that, "it's easier to get things done [through the church]." In this way, rural religious institutions and leaders possess powerful social capital which, as we find, can either be leveraged in pursuit of social justice or with the-either overt or covert-intention of emboldening hegemony (Glenzer 2021;Hunt 2004). For example, Carlene, a WRSS client, argues that the power of religious institutions in Gordon, such as the Catholic and Mormon churches, translates to "performative helping" rather than "genuine helping" in order to maintain political power within the community:…”
Section: The Church As An Institutionsupporting
confidence: 59%
“…Zach, another community do‐er who has struggled with poverty, corroborates Elizabeth's observation, asserting that, “it's easier to get things done [through the church].” In this way, rural religious institutions and leaders possess powerful social capital which, as we find, can either be leveraged in pursuit of social justice or with the—either overt or covert—intention of emboldening hegemony (Glenzer 2021; Hunt 2004). For example, Carlene, a WRSS client, argues that the power of religious institutions in Gordon, such as the Catholic and Mormon churches, translates to “performative helping” rather than “genuine helping” in order to maintain political power within the community:For smaller towns, churches will try to push their own religion on people… most of the churches [in small towns are] pretty active in the community, but, from what I've seen… I feel like they did so that way they could tie back to politics… the whole politics thing [in Gordon] is so huge because of the ties in smaller towns……”
Section: Findings: the Social Ecology Of Rural Churches And Religionsupporting
confidence: 58%
“…Gramsci used hegemony to explain that people are “not simply ruled by force, but also ideas” (Bates 1975:351). Williams (1978) built upon Gramsci's work, noting that hegemony is not always “overt” (Glenzer 2021), but rather, hegemony is insidious in the ways it reproduces power in favor of elites. Hegemony describes how certain dominant groups or ideologies get disseminated, institutionalized, and believed to be ‘common sense’ at a societal level.…”
With one‐third of rural areas in the United States living in persistently high poverty, churches are some of the most prolific—and often only—sources of resource‐provision in rural places. This paper qualitatively examines the complex role that churches play as resource providers in rural areas. Further, we examine the ways churches are helpful and/or harmful in meeting the needs of those experiencing vulnerability. We fuse hegemonic Christianity with social exclusion and neoliberalism to argue that rural people may not only experience ostracization and othering, but can also lose access to already‐limited resources in rural areas as a result. Using community‐based action research, ethnography, 47 semi‐structured interviews, and research participant‐driven photography from a town we call Gordon, we find that while churches are important resource‐providers, they perpetuate hegemonic Christianity, hold exclusionary power, and act as critical gatekeepers for resources. This often results in ostracization and jeopardizes resource provision for those most vulnerable. This is a critical finding that demonstrates the complexity of resource provision, church influence, and rurality. We highlight participants’ suggestions for ways to expand services in rural places without solely relying on religious organizations.
“…This themed issue builds on and extends ARJ ’s rich tradition of reporting on the dark side of action research. Action researchers need to be conscious of power and hegemony at all times and continue to prioritize mutual understanding and trust while creating conditions “for disenfranchised groups to understand and exercise the power they already possess … and for dominant groups to grasp the power they need to distribute, and do it (Glenzer, 2021, p. 609). As demonstrated by the articles in this issue, relationality and critical reflexivity are our guiding principles for staying true to participatory intentions and transformative ambitions (Bartels & Wittmayer, 2018).…”
Section: Concluding Thoughtsmentioning
confidence: 99%
“…The dark side of action research cannot simply be attributed to ill-conceived projects, unethical behaviour, or lack of self-reflexivity. In our attempts to resist, challenge, and alter hegemony, we just cannot escape its acquiescing forces and relational power dynamics (Glenzer, 2021). Honestly sharing experiences with its dark side may make action research less appealing to anyone initially drawn to its bright side.…”
An important aim of the Action Research Journal is encouraging people to get involved in action research in order to promote transformative change across the globe. The journal subscribes to a relational manifesto in which "action researchers are called to contribute to conversations-for-change about ways of knowing, doing and being that invite us to develop shared learning platforms, alongside people with a stake in transforming structural forces that inhibit thriving" (Bradbury et al., 2019, p. 9). An important strategy in this respect is to raise awareness of the 'bright side' of action research for transformations (ART): explain how it can be done, showcase what has been and can be achieved, and argue that it is a vital and urgent response to the world's sustainability crises. ART has much to show for itself and needs to continue its efforts at spreading the word and inviting ever-more people in joining the conversation and connecting their experiences and achievements.However, we also know that ART has a 'dark side'. It is a complex and demanding process. It demands relational, conceptual and experimental skills not usually taught together in conventional educational programs. Many challenges are likely to emerge and there are no guarantees that it will achieve the desired impact. Transformative aspirations and change processes inevitably come with ambiguities, mistakes, frustrations, tensions, conflicts and disappointments. All action researchers struggle with feelings of failure and doubt about the value and impact of their work.
Shining light on the dark sideAt this point, we believe it is helpful to illuminate our personal motivation for this themed issue with brief vignettes of our own experiences with the dark side of action research.
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