Understanding Critical-Pedagogical- Performative-Autoethnography

Curriculum Inquiry, 2002

One of the scholarly debates of the last decade has been about the discourses of pedagogy and pedagogy's function in society. As a result, pedagogy has been critically theorized, conceptualized, and analyzed, resulting in a body of work that adheres to the importance of understanding the human subject in pedagogy. Liberatory pedagogies, particularly critical pedagogies, are concerned with students who traditionally have been marginalized in school. Using a blend of autobiography and criticism, this article examines the case of an often marginalized group, disabled students, and asks whether they are present in the texts of critical pedagogies. The article concludes with a discussion of the tensions between inclusive theory and inclusive practice and, finally, suggests the constraints under which inclusive practices operate.

International Journal for the Scholarship of Teaching and Learning, 2007

Borrowing concepts from autoethnography-a writing genre in which the researcher 'becomes' the phenomenon under investigation-this essay is based on my reflections and recollections of important events and insights that occurred during my participation in a professional development project. This experience has significantly altered my outlook on teaching and learning, as it forced me to reflect more critically on why I teach the way I do, and look at my pedagogical practices anew. The first part provides a brief introduction of autoethnography as a reflexive writing genre; the second part presents the broad narrative-that of myself as a 'neophyte pedagogue on a journey of discovery', the third part reflects on the challenges of the implementation of the redesigned subjects (courses), in the aftermath of the project, and the fourth part raises some important institutional issues that emerged from the experience.

There is a vital, yet often unrealized relationship between storytelling and critical approaches to autoethnography. Where autoethnography brings the personal, the concrete, and an emphasis on storytelling to our scholarship, it often leaves us wanting for clear and powerful theoretical frameworks for understanding how such stories help us write into or become the change we seek in the world. Critical theory provides us with such frameworks, though it is often dismissed as jargon-laden, difficult, and impersonal. The “critical” in critical autoethnography reminds us that theory is not a static or autonomous set of ideas, objects, or practices. Instead, theorizing is an ongoing process that links the concrete and abstract, thinking and acting, aesthetics, and criticism in what performance studies scholar Della Pollock describes as “living bodies of thought.” This essay engages a practice of performative and queer storytelling that links the concreteness, risk, and poetry of autoethnographic stories with the powerful intellectual and political commitments of critical theory as one example of critical autoethnography as a living body of thought.

2020

This paper performs a narrative analysis of the basic philosophy of education book. The book, “becoming critical” was written by Carr and Kemmis (1986). Authors rise up again this old book due to the whole content is essential for educator, students from undergraduate to doctoral level. In simple, the book narrated three basic educational research methodologies among all chapters: technical-theoretical-positivism, practical-interpretative-hermeneutics, and critical-reflection-emancipatory paradigm. Narrative is the central mechanism for meaning making. It is the multiple representations used to reference and make sense of human experience. Dealing with the pros and cons of those paradigms, this paper gives a brief memory to educator in doing research in education. To sum up, this paper illustrated education, knowledge, and action research.

Journal of Learning Development in Higher Education, 2015

This paper explores autoethnography within the context of the professional doctorate and argues that it is an excellent way of linking theory to the practical situation. The paper commences by defining the ‘second generation’ of professional doctorates (Maxwell, 2003) where the focus is directed primarily to work-based learning and the development of work-based practice. Candidates are expected to demonstrate the development of practice and their contribution to this in a fundamentally original approach. The researcher is central in the practical or work-based situation and the process of autoethnography can structure and guide the research process, by providing structure to the process of reflexivity. The paper considers two broad approaches to autoethnography: the traditional approach and the post-modernist approach. The post-modernist approach presents challenges in the ways in which the work is presented: a central argument of the paper is that despite the novel way...

Borrowing concepts from autoethnography -a writing genre in which the researcher 'becomes' the phenomenon under investigation -this essay is based on my reflections and recollections of important events and insights that occurred during my participation in a professional development project. This experience has significantly altered my outlook on teaching and learning, as it forced me to reflect more critically on why I teach the way I do, and look at my pedagogical practices anew. The first part provides a brief introduction of autoethnography as a reflexive writing genre; the second part presents the broad narrative -that of myself as a 'neophyte pedagogue on a journey of discovery', the third part reflects on the challenges of the implementation of the redesigned subjects (courses), in the aftermath of the project, and the fourth part raises some important institutional issues that emerged from the experience.

This paper considers the catalytic potential for autoethnography, one of the "new ethnographies" , to provoke emancipatory consciousness raising activity. Autoethnography opens possibilities for the development of a critical reflexivity wherein senses of Self and agency might come to be understood in terms of the social processes that mediate lived experience and the material realities of individuals. It is on this basis that autoethnography offers opportunity for the enactment of a genuinely critical pedagogy. By means of exploring the Self as a social construct, possibilities for exposing the mediating role that social structures play in the construction of identities become apparent and open to deep critique and change. This is echoed by suggestion that conscientisation relates to:

Online Submission, 2008

Qualitative Inquiry, 2001

This article argues the personal/professional/political emancipatory potential of autoethnographic performance as a method of inquiry. Autoethnographic performance is the convergence of the "autobiographic impulse" and the "ethnographic moment" represented through movement and critical self-reflexive discourse in performance, articulating the intersections of peoples and culture through the innersanctions of the always migratory identity. The article offers evaluative standards for the autoethnographic performance methodology, calling on the body as a site of scholarly awareness and corporeal literacy. Autoethnographic performance makes us acutely conscious of how we "Iwitness" our own reality constructions. Interpreting culture through the self-reflections and cultural refractions of identity is a defining feature of autoethnographic performance.

Handbuch Bildungs- und Erziehungssoziologie, 2021

Within the last few years, the discourses of authoritarianism and the echoes of a fascist past have moved from the margins to the center of politics across the globe. Increasingly, pedagogy has been implicated in this process by becoming less a practice for freedom than an instrumentalized theory and practice for domination, particularly as the culture of education has been transformed to serve the culture of business or reduced to a regressive form of instrumental rationality. This lecture challenges this reactionary mode of education and pedagogy, particularly in its neoliberal versions, and explores how critical pedagogy might provide the theoretical and practical foundation for rethinking the purpose of education and the nature of politics itself, and how these two realms are inseparable. As a moral and political practice, pedagogy is represents not only a struggle over knowledge and values, but also over agency itself. Central to any viable notion of a critical pedagogy is the understanding that pedagogy is always a deliberate attempt on the part of educators to influence how and what knowledge and subjectivities are produced within particular sets of social relations. In this case, it draws attention to the ways in which knowledge, power, desire, and experience are produced under specific basic conditions of learning and in doing so rejects the notion that teaching is just a method or is removed from matters of values, norms, and power. In addition, central to such a task is rethinking the role of educators as public intellectuals and their responsibility not only to address crucial social problems but also to interrogate critically what it might mean to produce those pedagogical practices and formative cultures that are essential to any substantive democracy. An important issue addressed in this case is that pedagogy is always a moral and political practice and points not only to a struggle over agency and power, but also presupposes discourses of critique and