Narrative Article Review

The title:

Through the Looking Glass Space to New Ways of Knowing: A Personal Research Narrative.

Author(s):

Gabrielle Brand

Research question(s)

No formal question or clearly defined wonderment in a methodological sense, however, the author wondered: “if life is lived through the stories we tell, then it must also potentially allow individuals to adapt, shift, and modify their stories, transforming their lived experiences.” (p. 517)
Another question underlined the original inquiry–the author’s dissertation–that sprung the present study: “Whose knowledge is of value?” (p.  520).

Writing style

Active voice,

theoretical perspective(s)

No clearly articulated theoretical frameworks; however, the author privileged  Narrative medicine, “unlearning”

study participants

Self, healthcare professionals collectively, and pregnant teens

methodologies

Personal narrative

discoveries

The author’s own epistemological views and experiences were in the way of hearing the stories of teenage mothers.

“The act of storying research experiences can assist researchers and/or practitioners in recognizing unhealthy power relationships and has the potential to de-institutionalize relationships. As I discovered, unexpected forms of knowledge can result from multi-voiced narratives that encourage an
interdependent deep learning journey. The act of acknowledging, telling, and sharing stories promotes personal and professional growth by creating a different “looking glass” space in which to safely view and reflect on our personal and professional stories.” (p. 523)

questions left unanswered typical in arts-based research

 

conclusions

implications

Final Question: In what ways did arts-based representations provide meaning/information that could not be discovered with traditional qualitative methods?

Reflexivity and vulnerability of autoethnographic research

Brand, G. (2015). Through the looking glass space to new ways of knowing: A personal research narrative. The Qualitative Report 20(4).
“Personally reflexive and vulnerable approaches to research have
been criticized, namely as being self -indulgent or airing dirty laundry that is not appealing to the wider research community. However, I refute this argument by suggesting that researchers need to more fully understand themselves in order to understand how they interpret other people’s stories.”
I have come to learn that my previous way of working with

people does not feel right for me anymore.” (p. 522)

Native language “The Strange Persistence of First Languages”

Awesome article!

Losing your native tongue unmoors you not only from your own early life but from the entire culture that shaped you. You lose access to the books, films, stories, and songs that articulate the values and norms that you’ve absorbed. You lose the embrace of an entire community or nation for whom your family’s odd quirks are not quirks all. You lose your context.

Awesome suggestion from Firefox, but leaves me wondering about my relevance as an authentic thinker.

An unexpected source of my profound source Mozilla Firefox suggested article and link to Quarts

A story about Claude Shannon

https://qz.com/1365059/a-universal-way-to-solve-problems-from-a-mathematical-genius/

Shannon’s reasoning, however, was that it isn’t until you eliminate the inessential from the problem you are working on that you can see the core that will guide you to an answer.

In fact, often, when you get to such a core, you may not even recognize the problem anymore, which illustrates how important it is to get the bigger picture right before you go chasing after the details. Otherwise, you start by pointing yourself in the wrong direction.

Details are important and useful. Many details are actually disproportionately important and useful relative to their representation. But there are equally as many details that are useless.

If you don’t find the core of a problem, you start off with all of the wrong details, which is then going to encourage you to add many more of the wrong kinds of details until you’re stuck.

Starting by pruning away at what is unimportant is how you discipline yourself to see behind the fog created by the inessential. That’s when you’ll find the foundation you are looking for.

Finding the true form of the problem is almost as important as the answer that comes after.”

What is interesting, is that Mozilla Firefox’s algorithm suggested this article based on my clicking in the past week (I typically do not do this due to lack of time and resist the urge to click Firefoxes suggestions because they are distractions. Yet, yesterday, I ended up reading an article about slow walkers and turned into a simulation for Dr. Richards. Today, I found this and several others. Should I be concerned that my journey as a researcher is not being overseen by a string of code (a very sophisticated, research-based code, but code nevertheless?). Should I perceive my thought development is unauthentic? Or is it merely technology-aided?

This ability of code to predict my interests to such a degree that I canNOT resist the urge to click the link contrary to my conscious decision, makes me think of how easily I can be connected to other readers and seekers of truth, and ultimately, it makes me feel unspecial, unoriginal, blah. Here I am contemplating the importance of thinking environments, creativity, human experience; I am reveling in own humanity, and boom! Here is the reality of human (my own) predictability fed to a machine as a formula and processed as suggestions that (most upsetting part) WORK!

Discomfort with art and vulnerability and creating art for research

Words have been my strength, the tool of choice. I spoke very early and I spoke well. The constant stream of questions drove my mother crazy, she used to say that mouth never closes.

In my Qual 1 class, when we had to write a reflexivity statement, I was comfortable with being frank and vulnerable. I even made it a point to contemplate whether I comfortable with vulnerability when Siying, Wenwei, and I worked on our trio-autoethnography proposal.

I do not feel the same when I draw or make art. I do not consider myself good at all. I fear harsh criticism, I do not feel comfortable being a vulnerable artist. I got over this problem as a graphic designer while I was in design school. I taught myself to verbalize and defend my choices based on clearly articulated criteria, but I cannot yet do the same with my drawings and sketches, especially in the context of research.

Why I like Bronfenbrenner

Now that my craze with Bronfenbrenner is waning, I can reflect on why I got so taken with it: it offered a model that helps me visualize relationships and human development. In my search for meaning, in my sense-making quest, this model provided just that–sense. It was so crystal clear to me, as potent as an epiphany! I even remember telling Jenni:  I will never want for another theoretical framework again–it is so robust, so pregnant with potential, so versatile! Jenni, of course, replied “that’s what worries me. You should not limit yourself.” I knew she is right, and I know she is right, but the value of my discovery of Bronfenbrenner is obvious: it contributed to my epistemological paradigm shift, or rather, awakening to my ontological awareness.

Method Meets Art (ABR) quotes

Leavy, P. (2014). Method meets art, second edition: Arts-based research practice. Retrieved from http://ebookcentral.proquest.comCreated from usf on 2018-08-27 09:02:12.

 

“Narrative researchers attempt to avoid the objectification of research participants and aim to preserve the complexity of human experience (Josselson, 2006). The turn to narrative can be attributed to a confluence of other factors as well. Stefinee Pinnegar and J. Gary Daynes (2007) note four converging phenomena with respect to the turn to narrative inquiry: (1) the relationship of the researched and researcher, (2) the move from numbers to words as data, (3) a shift from the general to the particular, and (4) the emergence of new epistemologies.” p. 42

Just thinking:

So far, qualitative researchers effectively defended the importance of their subjectivity and solidified their presence in own studies. Similarly, we stretched the boundaries of what counts as data by turning to narratives, music, drawings, even fiction, and other forms of artistic expression. How, then, do we define research? What makes a difference between the work of a “proper” social scientist and a journalist? Why are some pieces beelined into academic databases and others exist in digital spaces of the world wide web?

Is it the degree that makes researcher a researcher? The formal training? Does one have to have a degree in teaching to be a teacher? Does one have to go through chef training to bring superior culinary experiences and then discuss their methods and undergirding cultural experiences? Is “research” a term either deliberately sustained or occurred as a by-product of neoliberal worldview?

Qualitative researcher commune

People of faith go to monasteries when they need to think. Evangelical Christians have retreats. Rainbow hippies have gatherings in the woods. Some philosophers also run off into the woods and build cabins where they write books. Janet has the purple room. Jenni has her red couch. Environments are so important!

So why do qualitative researchers get together to exchange ideas in stuffy (or unnecessarily cold) classrooms, convention centers, and other sterile places?

When I grow up, I will buy a few acres of land somewhere in the hills or even the Smokeys, put a few tiny homes, yurts, cabins, and proper buildings there. Set up an art studio stocked with clay, paints, paper, and other curiosity -promoting tools, a music studio, and host events.

Week 1 (still)

After yesterday’s reading of the “Every word is true,” I resolve to keep a journal. I took note of how helpful Dr. Richards’ students’ notes have been to my understanding of how we students grow in the program.

I think back to the time when I just started my undergraduate in psychology and kept telling my husband “if I could just somehow peek into Becky’s head to see and hear what and how she thinks, this would be amazing.” I cannot obviously do that, but at the very least, I can offer a peek into my own head should anyone ever (or even just me) find it useful.

So when during our first session we were taking a minute to come up with a question, I reached out to Christy and said “you know, I still do not know how Arts can be used as research. I have some ideas about I want to do for my project, but  I am far from working it out.” Christy agreed. She was stuck trying to figure out how to apply arts-based research techniques in her field of geology.” I signed up for this class because of Dr. Richards and because I knew this class is going to be life-changing as I have been working to carve my path apart from a positivist approach to knowing. But I am slightly skeptical because I want to be. Because I want to scrutinize this new way to do research. Because I need to prepare myself for the critics.

Nineteen years ago, almost to the date, I made a giant leap by signing up for my graphic design courses. I remember how proud and scared I was. I mostly worried about my English and being able to pay for my education (as I had to support myself with no help from anyone, not even family). However, a great deal of this excitement came from the fact that I finally was able to answer that question “Who am I?” In the early twenties, this question was larger than life to me, an immigrant, still living through the culture shock. I was lost in every way. I could not tell a word about my identity. So I felt that by starting my courses I finally “sealed my fate:” I decided I was an artist. So I also worried whether I have enough talent to be successful on this path, whether I belong. I was afraid that when I show my work, all the other (decidedly more talented) students around me will laugh and say “and what are you, giftless,  doing here with us, the talented bunch?”

Now that  I think about it, I always wanted to be discovered. This was the only way for me to know whether I am any good. If someone recognizes something in me or my work, then it must be true, and I am not making things up–they see it, too. This probably would have been at least a little valid had I stayed in Russia and around my family. Unlike here, in the US, my childhood ecology did not support spontaneous praise. I say ecology because I do not know whether it was cultural, or specific to my family and town. I thought you had to be someone truly great: Tolstoy, Tchaikovsky, Turgenev. The bar was high, and there definitely was one. You were not great until you reached and passed that line… I wanted to become great (not as great as Repin or Tolstoy, of course–somehow I KNEW I just don’t have whatever they had), but I thought I still might have a shot at some regional greatness of sorts… I just needed validation. So I patiently sat there and waited to be recognized. I did really well in college. I graduated with a realization I will not likely do anything groundbreaking with my work, but at least I knew I am good at graphic design. A perfectionist, I worked very hard and convinced myself that I do have some talent, but to get anywhere, I better work hard. I believe this thinking fueled my anxiety for the next decade until I eventually quit to freelance from home.

This longing for “greatness” came to life again when I enrolled at Saint Leo into the psychology program. I studied all the “greats” in the field who pioneered, discovered, and propelled psychology as a discipline. I always told my husband I could care less I someone told me some pop star or an actor was a few feet away from me. I never experienced that obsession with celebrities. But I would have freaked out and squealed like a high-school freshman if I discovered that I am standing next to Zimbardo or Bronfenbrenner. Weird? What is this strange thing that I have about greatness? I still wait to be discovered sometimes, but now that I met and worked with some amazing and accomplished professors–Lilli, Janet, Dana–and received their praise freely and abundantly, I suddenly realize that a great part of why they are so great is because they are so supportive and nurturing and generous in addition to their contributions to their fields. Most, if not all their students are “great.” But with so much “greatness” around me, I once again feel lost.  And so I sit here thinking about Arts-Based Research and wonder if I will ever do anything special with myself if I will ever be “great.” …only this time I suspect that this kind of thinking may not be healthy. I need to revisit this contruct of greatness of mine…