Walking the complexities between two worlds: A personal story of epistemological tensions in knowledge production

Abstract

In this article, I tell the autoethnographic stories of epistemological tensions emerging from my entanglement with Indigenous and Western ways of knowing in my journey towards my doctoral research in social work. I link these tensions to broader socio-political and historical tensions that tie together the West and the Global South. I highlight the sharp contrasts and contradictions as well as the nuanced contestations in the production of knowledge. I follow a chronological order to organize my narratives into four parts. In the first part, I describe my experiences of walking in two worlds. In the second part, I explore how I knew what I knew, depicting my indigenous ways of knowing. In the third part, I examine Western ways of knowing, depicting the subjugation of my indigenous ways of knowing. In the final part, I address the hybrid ways of knowing that I embody by walking in many worlds.

Unsettling reflexivity and critical race pedagogy in social work education: narratives from social work students

“…This was consistent with research that suggests cultivating an antiracist and anti-oppressive praxis requires the integration of project-based learning, critical reflection, peer conversations grappling with positionality and white supremacy, and resistance strategies inside and outside of the classroom (Hamilton-Mason & Schneider, 2018;Lay & McGuire, 2010;McGuire & Lay, 2020;Nicotera, 2019). In order to cultivate a praxis of critical reflection and critical action (Freire, 1970) that transcends the borders of the classroom setting, it is essential to intentionally co-create brave spaces where students can have the courage, support, and accountability to be in dialogue and be challenged, particularly in regards to understanding power, privilege, and oppression (Arao & Clemens, 2013;Greenfield et al, 2018;Karki, 2016). Across our narratives, these elements were embodied and visible in the ways we engaged in controversy with civility instead of agreeing to disagree, owning our intentions and impact rather than not taking things personally, advocating for clarifying conversations, and interrogating our individual personal assumptions on respect and what keeps from challenging ourselves to disrupt group norms that refrain students from engaging honestly and critically in controversial issues (Arao & Clemens, 2013).…”

Using auto-ethnography to bring visibility to coloniality

“…Finally, to contribute to the agenda of knowledge as resistance, rooted in a complementary relationship between Indigenous and Global North epistemologies. Maintaining a critical lens inward meant that both the Global North and South teams were responsible for community engagement that adhered to the decolonial principles to co-create knowledge to activate resistance and address injustice (Karki, 2016).…”

Fragile minds, porous selves: Shining a light on autoethnography of mental illness

“…There are multiple approaches to autoethnography: this article includes examples from collaborative autoethnography (Liggins et al, 2013), interpretive autoethnography (Fixsen, 2016(Fixsen, 2021, performance autoethnography (Brooks, 2011), poetic narrative autoethnography (Gallardo et al, 2009); feminist autoethnography (Frankhouser and Defenbaugh, 2017) and post-colonial autoethnography (Fabris, 2012;McMahon, 2020). Whatever their chosen approach, each author must seek their own balance between focusing on the world of the personal and the collective (Karki, 2016). Yet, even highly personalized illness autoethnographies are more than self-narratives.…”

“…Yet, even highly personalized illness autoethnographies are more than self-narratives. Unlike other forms of illness trajectory, the autoethnographic account deals with broader social issues and injustices, as affecting the marginalized (Ettorre, 2005;Karki, 2016) and the 'muted' (Fixsen & Ridge, 2017, Orbe, 1998. As I already hinted, assuming responsibility for fair representation of vulnerable participants and subjects (as the 'Other') can be a particular source of anxiety for the writer.…”