Contemplation, Imagination, and Postoppositional Approaches Carving the Path of Qualitative Inquiry

• In Event: 49.075 - Teaching Qualitative Inquiry in the Era of the Big Tent: Fantasies, Failures, and Futures

Abstract

Objectives or purposes
The purpose of this paper is to explore the ways in which post-oppositional and contemplative theoretical approaches and practices could be integrated in teaching and learning qualitative inquiry. In this autoethnographic narrative, I specifically trace how post-oppositional discourses open up spaces of contemplation and imagination to find ways to build bridges to create in-depth transformative experiences of teaching and learning qualitative inquiry. I highlight how notions of liminality, flirting with theories, paradigms, and contemplative methodological approaches inform navigating the terrain of qualitative inquiry while engaging in social justice agendas.
Perspective(s) or theoretical framework
This paper is situated at the intersection of post-oppositional (Anzaldua & Keating, 2002; Keating, 2013) and contemplative theoretical approaches and practices (Barbezat & Bush, 2014). Post-oppositional theoretical approaches forward discussion beyond an either/or perspective and open up ways of knowing/understanding the need to hold onto either/or perspective and to move beyond, without opposing either. These understandings are strengthened by using the concept of the nepantlera (Anzaldúa, 1987/1999), one who can be at the threshold of various perspectives, who moves in and out of conflicting worldviews, and yet refuses to entirely take on any worldview. Contemplative theories work well with notions of non-oppositional thinking to cultivate a deep awareness of self in relation to others, which facilitate deeper inquiry when met with contradictory discourses.
Methods, techniques, or modes of inquiry
This paper is grounded in autoethnographic inquiry where my personal experiences as a qualitative methodologist and educator are mapped onto the current culture of qualitative inquiry that informs the integration of post-oppositional and contemplative approaches in teaching and learning qualitative methods.
Data sources, evidence, objects, or materials
Using informal conversations with students, journal reflections, and end-of-course anonymous student evaluations, this autoethnographic account spans a period of one year reflecting on teaching and learning experiences in six qualitative methods classes.
Results and/or substantiated conclusions or warrants for arguments/point of view
The results (autoethnographic narrative) attempt to answer several questions. Given the nature of oppositional discourses within and outside of qualitative inquiry, in what ways do we censor ourselves, oppose ourselves, fight with oppositional discourses within while attempting to work through various aspects of qualitative research? What belief systems within us inform our theoretical, substantive, and methodological posturing in oppositional ways when we engage in social justice oriented teaching and learning of qualitative methods? Further, with examples, I demonstrate what contemplative journeys look like in qualitative methods classes and how the students respond to these inclusive and mindfulness approaches.
Scientific significance of the study or work
Oppositional discourses in academia politicize our work, even when we are committed to social justice agendas. Finding ways to navigate oppositional discourses through well-aligned theoretical and methodological approaches and practices, expands worldviews, allows us to find rigorous intersections when conducting social justice work, and forge a solidarity of praxis. Additionally, post-oppositional and contemplative theoretical approaches and pedagogies create methodological possibilities in qualitative inquiry for students where deep journey within allows for creating in-depth understanding of their own studies with contested perspectives.

Author

• Kakali Bhattacharya, Kansas State University