Exploring Neglected Narratives: Understanding Vulnerability in Narrative Inquiry
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| Title: | Exploring Neglected Narratives: Understanding Vulnerability in Narrative Inquiry |
|---|---|
| Language: | English |
| Authors: | Lessard, Sean, Caine, Vera, Clandinin, D. Jean |
| Source: | Irish Educational Studies. 2018 37(2):191-204. |
| Availability: | Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals |
| Peer Reviewed: | Y |
| Page Count: | 14 |
| Publication Date: | 2018 |
| Document Type: | Journal Articles Reports - Research |
| Education Level: | Secondary Education |
| Descriptors: | American Indians, Qualitative Research, Ethics, Personal Narratives, Attendance, Foreign Countries, Secondary School Students, Disadvantaged, American Indian Students |
| Geographic Terms: | Canada |
| DOI: | 10.1080/03323315.2018.1465835 |
| ISSN: | 0332-3315 |
| Abstract: | Framed by a question around vulnerability in narrative inquiries, we show the multiple ways that vulnerability is evident in narrative inquiry. We take up the concerns around vulnerability to show how, as narrative inquirers, we are searching to find ways to think with vulnerability and with what others have called neglected narratives. Drawing on one study with Aboriginal youth and their families, we make visible how questions of vulnerability need to be considered in framing of research puzzles, selecting participants, and moving from field to field texts to interim and final research texts. In composing final research texts, we struggled with the notions of vulnerability that are placed on Aboriginal youth by labels and single stories. These assigned vulnerabilities lead to interpretations that could create experiences of judgment. We returned again to the importance of making experiences visible, in order to shift understandings of who Aboriginal youth are, and are becoming, in a complex world that will not write over or 'erase their Indianness' nor their or our vulnerabilities. We showed the ways questions of vulnerability are inextricably interwoven into narrative inquiry. |
| Abstractor: | As Provided |
| Number of References: | 21 |
| Entry Date: | 2018 |
| Accession Number: | EJ1182774 |
| Database: | ERIC |
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| FullText | Links: – Type: pdflink Url: https://content.ebscohost.com/cds/retrieve?content=AQICAHj0k_4E0hTGH8RJwT4gCJyBsGNe_WN95AvKlDbXJGqwxwGqncPUtt4X7Gk4pJytX7-dAAAA4zCB4AYJKoZIhvcNAQcGoIHSMIHPAgEAMIHJBgkqhkiG9w0BBwEwHgYJYIZIAWUDBAEuMBEEDDsCdX4eERuO596OfgIBEICBmytiFLccbhxIDjpHgmw_ZezwUGrxDzYVGJPL0GLcu38f5LJLqdeF2-8JC54lYkVGacF01rAW0OM-JjhH8oLDt2-zqBrxmr4EkES2_DUCR2XMcOqmz2m-bGpkXySwRXy511yNx_S1SNbbQJqv_MFH_2phVEOy-ZvVGAxwxcYK1ZVige3qDYDAhs_Oga33eMBzx744BZCIJRZme_96 Text: Availability: 1 Value: <anid>AN0130244925;u1001jun.18;2018Jun21.08:10;v2.2.500</anid> <title id="AN0130244925-1">Exploring neglected narratives: understanding vulnerability in narrative inquiry </title> <p>Framed by a question around vulnerability in narrative inquiries, we show the multiple ways that vulnerability is evident in narrative inquiry. We take up the concerns around vulnerability to show how, as narrative inquirers, we are searching to find ways to think with vulnerability and with what others have called neglected narratives. Drawing on one study with Aboriginal youth and their families, we make visible how questions of vulnerability need to be considered in framing of research puzzles, selecting participants, and moving from field to field texts to interim and final research texts. In composing final research texts, we struggled with the notions of vulnerability that are placed on Aboriginal youth by labels and single stories. These assigned vulnerabilities lead to interpretations that could create experiences of judgment. We returned again to the importance of making experiences visible, in order to shift understandings of who Aboriginal youth are, and are becoming, in a complex world that will not write over or ‘erase their Indianness’ nor their or our vulnerabilities. We showed the ways questions of vulnerability are inextricably interwoven into narrative inquiry.</p> <p>narrative inquiry; vulnerability; Aboriginal youth; qualitative research; schooling; education</p> <hd id="AN0130244925-2">Beginning with a question</hd> <p>‘Do you always work with vulnerable people?’ is a question asked of Jean at the Contemporary Ethnographies Across the Disciplines conference in Cape Town, South Africa, in November 2016. In a plenary session, Jean had spoken of our narrative inquiry with the youth and families of Aboriginal heritage. She had not characterized the youth and their families as vulnerable so when the question was posed in a small group conversation after the keynote address, she was initially puzzled. Several weeks later, we - Jean, Sean, and Vera - sit together at Vera’s kitchen table as Jean shares the question and her uncertainty about the question. The original question to Jean and her puzzlement call us to think again about our understandings of vulnerability, particularly in narrative inquiry. In thinking with this question, we call forth memories of earlier work, as well as new wonders, including Who gets to name vulnerability? What is vulnerability? How do we understand vulnerability in narrative inquiry? In thinking with the question asked of Jean at the conference, we return again to our study alongside indigenous youth and their families (Lessard, Caine, and Clandinin [<reflink idref="bib16" id="ref1">16</reflink>] ; Clandinin et al. [<reflink idref="bib6" id="ref2">6</reflink>] ).</p> <p>Our thinking takes us back to the early days of the inquiry when we were writing proposals to obtain funding for this study. While we seldom make visible the work entailed in writing proposals for funding agencies, it was in writing the proposal that we began to think carefully with, and about, notions of vulnerability and to struggle with how to write about experiences of indigenous youth. As researchers, educators, and consultants for schools, we were aware of the challenges of sustaining indigenous students in schools: many indigenous students leave school prior to their high school graduation; and for many others, the transition between junior high school and high school marks their exit from the formal school system. We were aware of other evidence that appeared to forefront the vulnerability of indigenous students. We made our struggle around constructing the youth as vulnerable visible stating:</p> <p>We will not repeat empirical data that portrays the experiences and achievements and, more often, the lack of achievement or deficit of Aboriginal youth in Canadian schools. Instead we focus on ways to make spaces for Aboriginal youth and families’ experiences and to engage in telling more complex stories to ensure the voices of Aboriginal youth and their families have a place within Canadian education, beyond pictures in books, and school policies that far too often reflect a colonial curriculum (Battiste and Henderson [<reflink idref="bib3" id="ref3">3</reflink>] ; Canadian Council on Learning [<reflink idref="bib4" id="ref4">4</reflink>] ).</p> <p></p> <p>At a later point in the proposal, we quoted LaFromboise, Trimble, and Mohatt ([<reflink idref="bib14" id="ref5">14</reflink>] ) who noted that Aboriginal youth ‘live in a complex world of multiple loyalties - a world that challenges, sustains, and sometime destroys them but seldom removes their Indianness’ (<reflink idref="bib637" id="ref6">637</reflink>). While we made our awareness of the complexities visible within the proposal, we struggled with positioning indigenous youth in particular ways, imposing categories and labels on them, or positioning our work as fixing them through interventions, or solving what was described as a problem of lower high school graduation rates for indigenous students in comparison to non-indigenous students.</p> <hd id="AN0130244925-3">Wonders about vulnerability</hd> <p>Returning to our proposal opens up questions of how we, as narrative inquirers, engage with indigenous youth, a population that is often considered inherently vulnerable because of their ethnicity and age. Many of the youth live, and have lived, complex lives in diverse geographical places. In Sean, Jean, and Vera’s conversations over time, we wondered what happens when we reduce the complexities of their lives to a certainty that they are vulnerable, that is we label them as vulnerable and do not move beyond the naming of them as vulnerable to ask of, or about, their experiences. This also raised questions about how we ourselves, as researchers and people, are positioned in relation to, and with, vulnerability. Vera looked out the window as we sat at the kitchen table, and recalled for Sean and Jean:</p> <p>When we were writing the final report for the project, I returned to the proposal to see how the work we imagined many years prior had unfolded. I wondered if I would have seen Chris, Donovan, or Lane differently had I not struggled with the categories of school dropout, Indigenous, or male youth? Would it have been possible to disrupt these imaginings? Or to see who I could have become in relation to them?</p> <p></p> <p>Sometimes the concern about vulnerability becomes visible when researchers believe that someone else needs to speak for youth, that is, that youth themselves cannot be seen as research participants who are able to tell of, and inquire into, their experiences, or make decisions about the ways they are involved. Sometimes, implicitly or explicitly, researchers address the dangers that arise because of their belief in the youth’s perceived vulnerability by not allowing them to speak, by co-opting their stories of experience, by writing over their stories, or by unintentionally minimizing the complexity of their experiences. In this paper, we take up the concerns around vulnerability to show how, as narrative inquirers, we are searching to find ways to think with vulnerability and with what others have called neglected narratives (Neglected Narratives Conference, [<reflink idref="bib20" id="ref7">20</reflink>] ). We show how we come alongside youth in order to make their lives visible in the research and, consequently, to make their stories matter. We do this through maintaining a relational ethical stance (Clandinin et al. [<reflink idref="bib6" id="ref8">6</reflink>] ; Clandinin, Caine, and Lessard [<reflink idref="bib5" id="ref9">5</reflink>] ) throughout all aspects of each inquiry. In this way, we understand lives as always in the making, and, in that making, as holding the possibility to shift.</p> <p>In the process of thinking with vulnerability, we cannot ignore who ‘we’ are. We see the intricate link, the entanglements of vulnerability, voice, and responsibility as we attend to who we are in relationships with participants. After three years of working alongside youth in the study, Sean wrote:</p> <p>I was trying to be much more attentive to who I was in relation to research participants I worked alongside (Clandinin and Connelly [<reflink idref="bib7" id="ref10">7</reflink>] ). I was trying to slow down and think alongside - no diagnosis, no rush to conclusions. I was a work-in-progress. I was troubled as I thought about being a former youth worker, a teacher with the Aboriginal portfolio, a community worker, and a hopeful academic. These ‘roles’ pulled me towards ‘knowing’ what I thought might work with youth (Lugones [<reflink idref="bib17" id="ref11">17</reflink>] ). I reminded myself that when I thought I had an answer or solution to the complexities in a life, there was a moment where I needed to spend time in deeper thought and consideration. It was as if I absorbed this approach through the lens of an interventionist or someone who tries to fix pieces of a life that are perhaps not mine to fix. (Lessard [<reflink idref="bib15" id="ref12">15</reflink>] , 162)</p> <p></p> <p>He considered:</p> <p>The relationships with Lane and Donovan [two participants in the study] took me back to days long ago when I used to spend most of my evenings working within the community. The titles and job descriptions were varied; some called me a youth worker, justice worker, mentor, or coach. In the moments of little formal education these are the jobs that I was drawn to. I was moved by the desire to lift a spirit even if sometimes selfishly the spirit was my own. (<reflink idref="bib214" id="ref13">214</reflink>)</p> <p></p> <p>As Sean reminded us of these considerations, we were drawn back again to attend to the multiplicity of who we are in each relationship, over time, and in multiple places. Who we are, and are becoming, is an ongoing challenge to how we are positioned in each narrative inquiry. And this careful attentiveness to who we are in relation shapes the ways we understand vulnerability in narrative inquiry.</p> <hd id="AN0130244925-4">What do we mean by narrative inquiry?</hd> <p>We work with a particular understanding of narrative inquiry, developed over many years, that draws on various theoretical resources such as Dewey’s ([<reflink idref="bib12" id="ref14">12</reflink>] ) concept of experience, a concept that draws us toward a relational ontology. We use the following definition most often.</p> <p>People shape their daily lives by stories of who they and others are and as they interpret their past in terms of these stories. Story, in the current idiom, is a portal through which a person enters the world and by which their experience of the world is interpreted and made personally meaningful. Narrative inquiry, the study of experience as story, then, is first and foremost a way of thinking about experience. Narrative inquiry as a methodology entails a view of the phenomenon. To use narrative inquiry methodology is to adopt a particular view of experience as phenomenon under study. (Connelly and Clandinin [<reflink idref="bib11" id="ref15">11</reflink>] , 375)</p> <p></p> <p>Simply put, narrative inquiry is the study of experience understood narratively. Working with a narrative conception of experience, Clandinin and Rosiek ([<reflink idref="bib9" id="ref16">9</reflink>] ) pointed out that</p> <p>Framed within this view of experience, the focus of narrative inquiry is not only on individuals’ experience but also on the social, cultural, and institutional narratives within which individuals’ experiences are constituted, shaped, expressed, and enacted. Narrative inquirers study the individual’s experience in the world, an experience that is storied both in the living and telling and that can be studied by listening, observing, living alongside one another and writing and interpreting texts. (<reflink idref="bib42" id="ref17">42-43</reflink>)</p> <p></p> <p>While understanding experience as a narrative phenomenon, inquiry is also an essential part of narrative inquiry. While both holding a particular narrative view of experience and attending to experience through the living and telling of stories are important, it is essential that we inquire into experiences, into the living and telling of stories, and into stories as lived and told. Narrative inquiry, the study of experience understood narratively, means much more than telling stories, much more than living stories.</p> <p>It is Dewey’s work that inspires the ways we bring experience alive in our narrative conception of experience. Dewey’s theory of experience ([<reflink idref="bib12" id="ref18">12</reflink>] ), often cited as the philosophical underpinning of narrative inquiry (Clandinin and Connelly [<reflink idref="bib7" id="ref19">7</reflink>] ), is central to our understandings of narrative inquiry. We see, for example, Deweyan foundations in the metaphorical three-dimensional narrative inquiry space with its dimensions of temporality, place, and sociality. Dewey’s two criteria of experience - interaction and continuity enacted in situations - ground a narrative conception of experience. Clandinin and Connelly linked Dewey’s criterion of interaction, that is, that a person is always in interaction with his/her world, to the dimension of sociality. The dimension of sociality asks that we attend to personal conditions and, simultaneously, to social conditions. By personal conditions, ‘we mean the feelings, hopes, desires, aesthetic reactions and moral dispositions’ (Connelly and Clandinin [<reflink idref="bib11" id="ref20">11</reflink>] , 480) of the inquirer and participants. Social conditions refer outward, to the milieu, the conditions within which people’s experiences and events are unfolding. Clandinin and Connelly linked Dewey’s second criterion of experience, continuity, to how a person’s experience both takes up and moves from past experiences to present and future experiences with the dimension of temporality. The dimension of temporality draws attention to ways in which the past, present, and future of people, places, things, and events are interrelated, that is always in temporal transition, always on the way, in the making.</p> <p>Clandinin and Connelly also drew attention to a third dimension, place (Basso [<reflink idref="bib2" id="ref21">2</reflink>] ; Marmon Silko [<reflink idref="bib19" id="ref22">19</reflink>] ), and linked it to Dewey’s concept of situation. Within the three-dimensional narrative inquiry space, place is ‘the specific concrete, physical, and topological boundaries of place or sequences of places where the inquiry and events take place’ (Connelly and Clandinin [<reflink idref="bib11" id="ref23">11</reflink>] , 481). Working with Dewey’s notion of situation allowed us to attend to the place or places where events occur.</p> <hd id="AN0130244925-5">Narrative inquiry with indigenous youth: contexts from which fragments are taken</hd> <p>In 2010 we, along with others, designed a narrative inquiry to inquire into the schooling and educational experiences of 12- to 15-year-old Aboriginal youth and their families. Aboriginal peoples are indigenous populations and, in Canada, are referred to by their legal status such as First Nations, Métis, or Inuit as constitutionally defined. In planning the narrative inquiry, we asked community members to help us frame a research puzzle that would allow us to hear multiple stories of the experiences of urban Aboriginal youth and their families outside of school. It was critically important to think with others within various communities in order to help us shape and reshape the research puzzle. These intentional processes of asking members of diverse communities acknowledged the larger personal and social contexts within the particular narrative inquiry and also kept us wakeful to the ways people’s experiences are nested within larger social, institutional, linguistic, familial, and cultural narratives (Clandinin and Connelly [<reflink idref="bib7" id="ref24">7</reflink>] ). Through these conversations during our design and proposal writing times, we built relationships and developed research partners, with Elders and Traditional Knowledge Keepers who guided the study, and shaped how we began to locate participants. We were attentive to how these opening considerations shaped, and shifted, the study and shaped how we found participants, and how we slowly came to realize, they found us (Clandinin et al. [<reflink idref="bib6" id="ref25">6</reflink>] ).</p> <p>As we engaged with communities about the research, we were mindful that we needed to satisfy the requirements of the university ethics board, which had particular ways of understanding vulnerabilities. The Canadian Tri-Council Research Ethics Policy focuses on respect for human dignity with special ethical obligations toward persons - or groups whose situation, diminished competence, and/or decision-making capacity make them vulnerable in the context of the research, and therefore unable to give full, free, and voluntary informed consent. The focus was on diminished competence and/or decision-making capacity and the need for special protections for people or groups who are vulnerable to abuse, exploitation, or discrimination. Within the Tri-Council guidelines, indigenous youth and their families are defined as vulnerable. We also sought approval through a local school district with its definition of vulnerabilities, which focuses on children and youth who, because of their age, a disability, or other circumstances, whether temporary or permanent, are in a position of dependence on others or are otherwise at a greater risk that the general population of being harmed by persons in a position of authority or trust relative to them. All children and youth are considered vulnerable because of their age and their relations with people in positions of trust and authority.</p> <p>We eventually gained ethical approval from the university and institutional approval to work in a school. We began to establish what became known as the art club at a junior high school and began to invite students who were interested to join us in the club as the opening phase of coming alongside participants. We met each Wednesday afternoon after school, in the time allotted for school clubs, for approximately 90 minutes over a two-year period of time. We were very consistent in our participation in the art club. On any given Wednesday afternoon, at least two researchers were present. As we came to know youth in the art club, we gradually invited them, and people within their families, to participate in more intensive research conversations with us. It was as we began to work with the youth in the club that we again were called to consider vulnerability, particularly around the issue of naming the club and who the participants were who came to the club.</p> <hd id="AN0130244925-6">Names matter: considerations of vulnerability</hd> <p>Working within an afterschool place made us aware of working within a school with its overall rules and protocols but without attention to the requirements of the mandated curriculum. We asked for a place that was part of the school, a classroom, as it made participation more readily accessible to students after school hours. When youth, who we met in school hallways, or the front office, or the parking lot asked us where we were meeting, we often replied by saying, the classroom at the end of the hall or the room the art teacher used last year. Initially, the researchers named the club ‘The U of A arts club’. Naming it came with challenges.</p> <p>As we revisited field texts from the early beginnings of ‘the U of A arts club’, we were reminded of the importance of names, particularly in relation to vulnerability. What we mean by attending to the importance of names is the importance of attending to the names we carry with us, as well as the names we come to know each other by, and through, at various temporal points of the research. Attending closely to the names we each carry matters as we consider labelling and vulnerability. In our reflective turn, we noted that we designed a research study alongside members of diverse communities, paying careful attention to the definitions and categorizations that seemed to be present when engaging alongside Aboriginal youth and their families. Just what names and terms were used mattered as they evoked certain images and shaped dialogue that could minimize and categorize the lives of youth, their families, and their communities. Names mattered long before we started formal research conversations; names mattered when we first imagined a research study alongside Aboriginal youth, their families, and communities; names mattered when we began to live alongside the youth and their families.</p> <p>Our research plan involved a specific geographic location within an urban setting, within a community, within a school district, and within a school that carried stories of all these places. We heard places labelled as West side or North side, as inner city, urban, and as reserve. While these are geographical markers, they are often misplaced and misguided when they are used in their categorical and systemic sorting functions. These names mattered because they called us to resist the singularity and simplicity of what these place name markers evoked.</p> <p>As we began to work with the youth and their families, we were careful, mindful, and respectful that we were entering into the midst of relationships with intentions about what is possible and forward looking, and with intentions to not be defined by dominant scripts that shaped the experiences of researchers and participants in narrative inquiry. Drawing on our field notes, we wrote:</p> <p>Possible names for the after school ‘club time’ began to circulate as we first met youth within the school. While the time and place - an unused classroom - were set, the name of the club was open. The most simple of exercises, that is, naming the club, became complicated and nuanced. We, alongside some of the youth who began to attend the club from the first days, planned to develop a poster to let students know where we met and that, over time, we had a space that could be recognized as a school club. We wondered, what could we possibly call this besides an ‘art club’, which had been our researcher name for the club? Surely we must be able to figure out a name alongside youth. As we talked in the club with the youth and with each other, names were presented: some with laughter; others with a more serious tone. Some names emerged as a possibility, with one standing out: ‘The Neechie Club’. Neechie was presented by a student with a strong voice and presence. We did our best to seek consensus among the youth for a name, as they considered this classroom in this afterschool time period as their connecting space in the school. Neechie is a strong name, a name that simply means friend in Cree, a language that has strong indigenous roots in this part of western Canada. The name offered the opportunity to express an openness for friendship. Yet, the name met resistance and the immediate resistant reaction to this proposed name stayed with us as researchers. Attending carefully we learned that even the simple activity of choosing a name could signal inclusion, exclusion, vulnerability, strength, belonging or complex interweaving of all of the meanings. Names mattered, not just to the youth or to us, but also to their families.</p> <p></p> <hd id="AN0130244925-7">Contemplating vulnerability as an ethical matter</hd> <p>We were wakeful that resistance to a name, which signalled for us friendship, signalled to some youth exclusion and called forth ethical considerations. Often when we think of ethical considerations in narrative inquiries with children and youth, we are reminded that vulnerability is a fluid concept, one that can be understood in multiple ways and one that is significant to all aspects of narrative inquiry. When the concept of vulnerability emerges in discussions around narrative inquiries with children and youth, we need to ask: What are children and/or youth vulnerable to? (Tronto [<reflink idref="bib21" id="ref26">21</reflink>] ) Do these vulnerabilities lead us to consider different obligations and responsibilities and, if so, what are these obligations and responsibilities? When obligations and responsibilities call forth elements of care, there is a danger of pathogenic vulnerability, a vulnerability that arises from oppression or injustice, from a place of not respecting the choices of children and youth (Mackenzie, Rogers, and Dodds [<reflink idref="bib18" id="ref27">18</reflink>] ). In these moments, we need to pause to carefully consider the connections between power and research (in the research processes, between participants and researchers, and also between participants). In the pause, what Arendt ([<reflink idref="bib1" id="ref28">1</reflink>] ) might call a stop and think, we also question: Who is responsible for dealing with vulnerabilities in children and youth’s lives? Inherent vulnerability, a vulnerability intrinsic to the human condition, can neither be equated with a situational or contextual vulnerability nor be seen as a reason to call forth a sense of oppression or further victimization.</p> <p>In the midst of considering these ethical matters, we return to contemplate the question with which we started this paper; Do you always work with vulnerable people? Again we wonder about possible understandings of vulnerability in this question. Is vulnerability part of the multiple contexts in which lives are embedded? Does vulnerability reside in the categories imposed on other people’s lives? Does vulnerability stem from seeing a life from particular vantage points? How do we recognize and work with vulnerabilities that come to be because of the interactions between people?</p> <p>These questions stayed with us as we began to work alongside the youth in the art club. We were mindful of the importance of working against a sense of oppression. Working against oppression was only possible with patience and perseverance, attending closely and carefully to the openings and spaces of possibility created through the art making with the youth, the meals and snacks shared together, and the gathering with friends in multiple places. We knew how easy it would be to be caught into oppression and victimization.</p> <hd id="AN0130244925-8">Revisiting naming as an ethical consideration interwoven with vulnerability</hd> <p>The naming of the arts club called forth community narratives composed around vulnerability and also resistance to these community narratives. These community narratives shaped stories, lived and told in the school, school district, and in the communities where the youth and families lived. They were, perhaps, created unintentionally, yet remained deeply problematic. Sean notes:</p> <p>One parent in particular balked strongly at the idea of naming the art club ‘The Neechie Club’, in some ways admonishing us for considering this name for the club. She reminded us that names carry with them different meanings in different places. Although the term Neechie could be considered a positive name in her Saulteaux community, in the same geographical region it also carried with it a connotation of slang and negativity, the exact opposite of possibility. Even when we turned back to youth and community members along the way, we began to further understand the complexity within names and the struggles within defined processes and categorizations that we can easily slip into with our actions and with a simple welcoming poster potentially gone wrong. The path forward took us back to the youth participants and with some kind of tacit and barely visible consensus they settled on a name similar to the one that the researchers had originally used, ‘The U of A arts club’. We wondered about how the lack of acknowledging our research focus was on Aboriginal youth and families in the club name made it possible for some youth to attend, youth who might have been discouraged from attending if the club name had been otherwise. We wondered if naming the club the University of Alberta (U of A) art club made it possible for some youth to attend and to see themselves as studying with professors at the U of A. This wonder plays out in the more recent present when youth from the research study stay connected with us, ask us to help with resumes and reference letters, and in what is often noted in playful notations on their social media profiles indicating the youth have studied at the U of A.</p> <p></p> <p>The invitation to involve the youth in naming the club could easily have been a quick exercise with selections offered and a vote to select the most preferred name. However, as we awakened to the tensions around vulnerability and to the ethical considerations that became visible as we worked within the tensions, we learned from youth, families, Knowledge Keepers, and Elders that names do matter. Titles and categorizations are powerful influences both inside and outside of school as we resist colonial and systemic structures that shape youth, families, and communities in ways that limit possibilities for forward looking stories, ways that constrain what is possible in educative spaces. Attending to these experiences allowed us to attend to both actual and perceived vulnerabilities.</p> <hd id="AN0130244925-9">Living alongside: what becomes visible can create vulnerability</hd> <p>While being part of the arts club every week for two years, we learned of multiple ways in which youths’ lives were shaped. During these years, we, as a research team, engaged in numerous conversations about the absence of some youth from school. When we designed the study and negotiated entry into the school, we agreed with the proviso that only students who were in attendance at the school could attend the club. At the time, we did not anticipate that many students would move to other schools during the temporal duration of the club but still want to attend the art club, that is, they were no longer registered at the school but wanted to still participate in the art club. This created a tension for us: we wanted to continue alongside youth who had moved to other schools, but we were not able to welcome them into the club because they no longer were registered students in the school. We had agreed to follow the school rules about which youth could be in the place.</p> <p>Attendance at the school also emerged in other ways as we worked with the youth. While attendance seemed a straightforward constraint at the outset, we continually worked to create relationally ethical ways to honour both the youth who wanted to participate in the research with us and the school requirements. At times, this meant that we engaged with youth outside of the school during school hours. Sean (Lessard [<reflink idref="bib15" id="ref29">15</reflink>] ) recalled one of those times when he met Donovan and Lane outside of school during school hours:</p> <p>While I had wondered why the boys decided to miss school on this day, I decided it was not going to be my starting point for a conversation. The shared companionship between the boys was evident. The sense of adventure, of ducking out on the formal structures, of taking a break from where they were supposed to be, was most definitely in the air. I imagined that the freedom of going on some rides and having a soda were all valid reasons in their minds. I did not ask.</p> <p></p> <p>We found a seat in the food court and I ordered a juice for each of the boys. We talked as a group, deciding together that it probably was not the greatest idea to be cutting out on classes and having research conversations. We talked about the research project and how I wanted to discuss some parts of school and life more in depth with Lane. The boys all agreed, but with that they also said they wanted to share their stories. They talked mostly of being friends and that they felt comfortable sharing some parts of their stories together. It became apparent to me, in that moment, that the boys had so much to share and that they wanted a space to tell their stories. They shared fragments with me, bits and pieces, over the course of a couple hours, in-between sips of their drinks and the laughter that often entered the conversation. They shared stories of their families, places travelled, friendships, memories, and the beautiful things that come when thinking of places that they had been in their lives. Seldom did the talk of school, specific classes, or grades in our conversational space occur. Our time spent together focused on what they imagined for their lives in the future. On that day in the food court I visited with a future police officer, an actor, and a train engineer as they shared their stories, letting me into their worlds, glimpsing snapshots of what might be. (<reflink idref="bib168" id="ref30">168-169</reflink>)</p> <p></p> <p>As becomes evident in Sean’s field notes, he, Lane, and Donovan discussed the importance of being in school during school hours rather than being engaged in research conversations outside of school during school hours. Both Sean and the youth were vulnerable during the conversation: Sean because he knew the youth were absent from school without excuse and the youth because they were absent from school. Rather than refuse to talk with them or to admonish them to return to school, Sean created a space that allowed them to engage in the research with an understanding that they would not engage in the research at this time on future occasions.</p> <p>There were other moments created by the rules around school attendance that created other vulnerabilities interwoven with ethical matters. We also learned the importance of improvising ways forward in relationally ethical ways when youth, who had been absent from school for the day, wanted to come to the after-school art club. On one occasion, one youth, Craig, came to the art club through the back door of the school. The vice principal arrived in the arts club room looking for Craig. Craig was, in that moment, hiding in the room. Had the vice principal found him, he would have demanded he leave the school property because he had been absent from school for the day. Drawing on her field notes, Vera recalls:</p> <p>The footsteps of the vice principal were audible down the long corridor that led to the arts club. I do not recall hearing footsteps often, and was immediately wakeful that the steps came with a purpose and intent. Standing in the doorway, the vice principal called out: Has anyone seen Craig? There was silence in the room and I recall that everyone in the room looked at me. While Craig was in the room, carefully hunched underneath a desk, my answer to the vice principal was ‘No we have not seen him today. Is there anything you would like us to tell him’? The vice principal made it clear that Craig had not been in school that day and that he was in trouble for being absent without an excuse. The vice principal left, his footsteps disappearing in the same way they had come. The art club was quiet - everyone knew I had lied to the vice principal. There was a palpable silence that was filled with worry. What if the vice principal came back? What if anyone found out one of us had lied? What would happen if Craig was discovered? What if Craig wanted to come to the arts club, but not to school? Slowly the chatter returned and, in the midst of the chatter, we knew we all needed to compose a forward looking story - one that acknowledged the school rules and one that also attended to the life of the youth.</p> <p></p> <p>Sean, Vera, and Jean recall these experiences of imagined vulnerabilities, where we, or others, imagined what might happen. We saw the layers of vulnerability for Craig, the other youth, for ourselves, and for our research presence in the school and school district. In these moments, we risked calling forth a protectionist attitude, one in which we imagined possible things that could happen, triggering surveillance and/or care based on perceived needs or obligations to adhere to rules, rather than the experiences of participants, that is, experiences grounded in the midst of their lives. It is important to differentiate this kind of care from what we do as narrative inquirers, as traditional notions of care are different from the relational ethics of care we enact as narrative inquirers (Clandinin, Caine, and Lessard [<reflink idref="bib5" id="ref31">5</reflink>] ). Vera thought often about the footsteps that brought the vice principal into the classroom that day. His footsteps shaped how we could live alongside the youth in the space, not just on the days when he entered the room ‘at the end of the hall’. The footsteps were a reminder of imposed expectations - perhaps not unreasonable ones, but certainly ones that felt imposed.</p> <p>Being wakeful to how our relationships with youth were shaped, we were attentive to the ways daily protocols of respect and mutuality shaped the ways vulnerability was understood as fluid and evolving. We lived these daily protocols of respect and mutuality as we attended to the food we provided, in both quantity and quality; as we created art-making activities that grew from the youth’s interests; as we engaged in improvisatory ways in the art making when invited to do so. Living alongside the youth in the art club called us to continue to question the relational ethics around issues of vulnerability in the living.</p> <hd id="AN0130244925-10">Reverberations of vulnerability in moving from interim to final research texts</hd> <p>The ways in which Clandinin et al. ([<reflink idref="bib8" id="ref32">8</reflink>] ) portrayed tensions are resonant for us as we moved from co-composing field texts to representing our work in research texts. This view of tensions allows us to ‘understand tensions in a more relational way, that is, tensions that live between people, events, or things, and are a way of creating a between space, a space which can exist in educative ways’ (<reflink idref="bib82" id="ref33">82</reflink>). These are the spaces that are opened in the living alongside research participants. As we move into considerations of vulnerability in composing final research texts, we continue to wonder about the ways in which final research texts might hold open the possibilities of continuing to live alongside that exist in the actual living.</p> <p>Moving from interim to final research texts is not a linear task. There is a back and forth movement that involves both extensive writing and also a return to the field and to co-composing more field texts in order to be able to write interim and final research texts attentive to participants’ and our experiences. It is in these movements back and forth from field to field texts to interim and final research texts that tensions become visible and tangible. It is, as we struggle alongside participants with what to include in final research texts that we face questions once again of what, and how, we show to larger public audiences and how understandings of naming and vulnerability are always present, always in need of further wonders.</p> <p>Questions of audience are with us throughout an inquiry but it seems they become more pressing as we consider writing research texts. While we, at times, may have a sense of who audiences are because of the journals, publishers, conferences, and/or funding agencies, we know the importance of staying wakeful to the uncertainties that exist around who audiences are for our work and how our research texts will be situated, particularly as we stay attentive to vulnerability. We wonder, for example, will those unfamiliar and distant from our work be able to travel the world in the ways Lugones ([<reflink idref="bib17" id="ref34">17</reflink>] ) suggests, so that their reading comes with loving perceptions? Calling on Frye ([<reflink idref="bib13" id="ref35">13</reflink>] ), Lugones explains, ‘the loving eye is “the eye of one who knows that to know the seen, one must consult something other than one’s own will and interests and fears and imagination”’ (<reflink idref="bib85" id="ref36">85</reflink>). We must stay wakeful to the multiplicity of ways that our research texts can be read and positioned. It is at these points that response communities can be helpful as readers within those groups can provide insights that come embedded within loving perception, as well as within arrogant perception. Travelling to the youth’s worlds with loving perception is important as vulnerability, by its etymological roots, is connected to a sense of woundedness.</p> <p>It is only afterwards that we can see more clearly how we can rethink silences and see how silences are created and shaped by the labels, the single stories, the ways that people’s stories create them as vulnerable people within particular contexts. This rethinking of silences stretches far beyond our research relationships and carries into who we are as people, as parents, as grandparents. We wonder about the places where silences can be broken, where the unsaid might be said.</p> <hd id="AN0130244925-11">Significance of narrative inquiries: the so what of vulnerability</hd> <p>As we consider the significance of narrative inquiries, the question of ‘so what?’ that always lives within our studies, becomes more overt again. When we return to the question of ‘So what?’ as we begin to compose research texts, this question sharpens our focus on what is important, what we may want to share with diverse audiences, and the ways in which we can do this. Most often we think of our narrative inquiries as holding personal, practical, and social significance. In many ways, what we offer as final research texts are meant to disrupt common understandings, perceptions, and practices. It is these disruptions that are intentionally part of the research texts we write. As we engage in considerations of how we understand, work with and against, understandings of vulnerability in narrative inquiry, these considerations necessarily become important considerations in the justifications of narrative inquiry. As we move from living alongside participants in the field and co-composing field texts, the issues around vulnerability appear again in representing narrative inquiries in research texts.</p> <hd id="AN0130244925-12">Issues of representation shaped by the design and living out of narrative inquiries</hd> <p>While it would be easy to separate issues of representation from the ongoing living out of a narrative inquiry, we need to be mindful of the ways we attend to participants, both as we invite them to live alongside and as we write their, and our, stories into research texts. Places, times, and relationships carry knowledge about participants’ and our lives, and our vulnerabilities.</p> <p>As we made visible at the outset, we see how important considerations of framing of participants was in proposal writing and in negotiating entry with the school and school district. These early framings, that is whether we saw the youth and their families as vulnerable as the media and policy documents too often did, would have shaped how we approached the youth and their families and how they understood our intentions. Attentive to the importance of obtaining funding, we highlighted our inquiry focus on attending to youth and families who fit within the broad category of Aboriginal youth and families. Even as we worked with labels of First Nations, Métis, and Inuit, we knew that such categories carried the possibility of having study participants being read as vulnerable, as marginal, as neglected. As we wrote against, and resisted the labels that we ourselves invoked, we argued for the importance of attending to the particular lives of youth and families as lived within, and shaped by, the larger cultural, social, institutional, and familial narratives. Resistance to seeing the experiences of the youth and their families from within a single story of vulnerability marked our work as narrative inquirers and was made visible by our final representations in research texts as we focused on the wholeness of each life in the making amidst the larger cultural, social, institutional, and familial narratives.</p> <p>In writing research texts, we also needed to work against simplistic readings of youths’ experiences as we considered how to first introduce participants. We resisted requests to write a brief précis or summary of each participant as a way to introduce participants. We saw the importance of resisting these requests for we realized that how we shape a summary introduction provides a kind of frame that sets readers up to focus on what we initially highlighted in the introduction. We saw how easily introductions too often created for readers a way to cast participants within labels, within single stories, and, in so doing, to see them as vulnerable. The importance of resisting the labels that lead to seeing participants as vulnerable is an ongoing issue throughout the inquiry from design to representation.</p> <p>This concern about how we introduce participants is closely connected to the importance of disrupting and working against ways of telling that fix participants in particular ways or in chronological events. As writers, we need to ‘remember that readers may freeze the narrative with the result that the restorying life quality intended by the writer may become fixed as a print portrait by the reader’ (Connelly and Clandinin [<reflink idref="bib10" id="ref37">10</reflink>] , 9). We need to find ways to show that lives are always unfolding, are always in the midst, and that the tellings we create are ‘for now’ tellings. We see the possibilities of leaving openings in research texts that invite readers into our relationships with participants. We do this in order to create openings where readers can imagine future possibilities of lives unfolding and becoming, rather than holding on to a fixed story. We also draw the reader in so that their own lives may be shaped by what they come to know about the participants and themselves. This becomes particularly important in our representations of narrative inquiries with children and youth where, too often, readers want to be able to predict what will happen if programmes or interventions are provided. As our formal research was coming to a close alongside the youth, Sean (Lessard [<reflink idref="bib15" id="ref38">15</reflink>] ) recalls:</p> <p>I think of Donovan in the present, as now I understand him differently. How, after the 2 years of research conversations I recognize more clearly who he was in that space and in the space between us. The gentle drumming is what I am reminded of when thinking of Donovan, and how the way he moved and interacted was with quiet presence, a gentle rhythm or beat that would guide … like that drum call Elder Isabelle Kootenay speaks of. It is a spirit or a way of living that is gentle and that is difficult to recognize if I am not listening carefully. Now, as I turn and gaze backward to my notes and memories, I see it differently. Donovan’s quiet leadership, leading in a gentle way, is how he moves in relation. In those early moments in the club space, I didn’t really recognize who was leading whom. I now see that the stories that I first told were not the stories I came to know when I began to hear, for the first time, Donovan playing that drum ever so softly. (<reflink idref="bib110" id="ref39">110-111</reflink>)</p> <p></p> <p>As we composed final research texts, we struggled as participants’ and our silences, our abbreviated talks, and some experiences are difficult to represent in words. They, and we, struggle with notions of vulnerability that are placed on them, by labels and single stories. These assigned vulnerabilities lead to potential misinterpretations and fears that interpretations made with arrogant perceptions could create experiences of judgement. As we worked with the youth to create interim research texts that both disrupt what is known and yet create what might be acceptable as a research text, we returned again to the importance of making experiences visible, to shift understandings of who Aboriginal youth are and are becoming in a complex world that will not write over or ‘erase their Indianness’ nor their or our vulnerabilities. And we return again to the question we began with ‘Do you always work with vulnerable people?’ While we expect that the asker of the question expected a yes or no answer, we tried to show in this paper that questions of vulnerability are inextricably interwoven into narrative inquiry.</p> <hd id="AN0130244925-13">Disclosure statement</hd> <p>No potential conflict of interest was reported by the authors.</p> <hd id="AN0130244925-14">Notes on contributors</hd> <p>Sean Lessard is an Associate Professor in Aboriginal Education and Teacher Education at the University of Alberta. His work revolves around positive youth and community development.</p> <p>Vera Caine is Professor and CIHR New Investigator at the University of Alberta. Vera engages in community-based research projects, with a strong emphasis on participatory action. Central to her work are a focus on experiences and relationships, as well as narrative inquiry.</p> <p>D. Jean Clandinin is Professor Emeriti and the past and founding Director of the Centre for Research for Teacher Education and Development at the University of Alberta. She is a former teacher, counselor, and psychologist.</p> <ref id="AN0130244925-15"> <title>References</title> <blist> <bibl id="bib1" idref="ref28" type="bt">1</bibl> <bibtext>Arendt, H. 1958. The Human Condition. Chicago, IL : University of Chicago Press. </bibtext> </blist> <blist> <bibl id="bib2" idref="ref21" type="bt">2</bibl> <bibtext>Basso, K. H. 1996. Wisdom Sits in Places: Landscape and Language Among the Western Apache. Albuquerque, NM : University of New Mexico Press. </bibtext> </blist> <blist> <bibl id="bib3" idref="ref3" type="bt">3</bibl> <bibtext>Battiste, M. A., and J. Y. Henderson. 2000. Protecting Indigenous Knowledge and Heritage: A Global Challenge. Saskatoon : Purich. </bibtext> </blist> <blist> <bibl id="bib4" idref="ref4" type="bt">4</bibl> <bibtext>Canadian Council on Learning. 2007. Redefining How Success Is Measured in First Nations, Inuit and Métis Learning. Ottawa : Canadian Council on Learning. <ulink href="http://www.afn.ca/uploads/files/education/5.%5f2007%5fredefining%5fhow%5fsuccess%5fis%5fmeasured%5fen.pdf">http://www.afn.ca/uploads/files/education/5.%5f2007%5fredefining%5fhow%5fsuccess%5fis%5fmeasured%5fen.pdf</ulink>. </bibtext> </blist> <blist> <bibl id="bib5" idref="ref9" type="bt">5</bibl> <bibtext>Clandinin, D. J., V. Caine, and S. Lessard. 2018. The Relational Ethics of Narrative Inquiry. London : Routledge. </bibtext> </blist> <blist> <bibl id="bib6" idref="ref2" type="bt">6</bibl> <bibtext>Clandinin, D. J., V. Caine, S. Lessard, and J. Huber. 2016. Engaging in Narrative Inquiry with Children and Youth. Walnut Creek, CA : Left Coast Press. </bibtext> </blist> <blist> <bibl id="bib7" idref="ref10" type="bt">7</bibl> <bibtext>Clandinin, D. J., and F. M. Connelly. 2000. Narrative Inquiry: Experience and Story in Qualitative Research. San Francisco, CA : Jossey-Bass. </bibtext> </blist> <blist> <bibl id="bib8" idref="ref32" type="bt">8</bibl> <bibtext>Clandinin, D. J., M. S. Murphy, J. Huber, and A. M. Orr. 2010. “ Negotiating Narrative Inquiries: Living in a Tension-Filled Midst.” The Journal of Educational Research 103 ( 2 ): 81 - 90. doi: 10.1080/00220670903323404. </bibtext> </blist> <blist> <bibl id="bib9" idref="ref16" type="bt">9</bibl> <bibtext>Clandinin, D. J., and J. Rosiek. 2007. “ Mapping a Landscape of Narrative Inquiry: Borderland Spaces and Tensions.” In Handbook of Narrative Inquiry: Mapping a Methodology, edited by D. J. Clandinin, 35 - 75. Thousand Oaks, CA : Sage. </bibtext> </blist> <blist> <bibl id="bib10" idref="ref37" type="bt">10</bibl> <bibtext>Connelly, F. M., and D. J. Clandinin. 1990. “ Stories of Experience and Narrative Inquiry.” Educational Researcher 19 : 2 - 14. doi: 10.3102/0013189X019005002 </bibtext> </blist> <blist> <bibl id="bib11" idref="ref15" type="bt">11</bibl> <bibtext>Connelly, F. M., and D. J. Clandinin. 2006. “ Narrative Inquiry.” In Handbook of Complementary Methods in Education Research, 3rd ed., edited by J. L. Green, G. Camilli, and P. B. Elmore, 477 - 487. Mahwah, NJ : Lawrence Erlbaum. </bibtext> </blist> <blist> <bibl id="bib12" idref="ref14" type="bt">12</bibl> <bibtext>Dewey, J. 1938. Experience and Education. New York : Collier. </bibtext> </blist> <blist> <bibl id="bib13" idref="ref35" type="bt">13</bibl> <bibtext>Frye, M. 1983. The Politics of Reality: Essays in Feminist Theory. Trumansburg, NY : Crossing Press. </bibtext> </blist> <blist> <bibl id="bib14" idref="ref5" type="bt">14</bibl> <bibtext>LaFromboise, T. D., J. E. Trimble, and G. V. 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Clandinin. 2015. “ A Narrative Inquiry Into Familial and School Curriculum Making: Attending to Multiple Worlds of Aboriginal Youth and Families.” Journal of Youth Studies 18 ( 2 ): 197 - 214. doi: 10.1080/13676261.2014.944121. </bibtext> </blist> <blist> <bibl id="bib17" idref="ref11" type="bt">17</bibl> <bibtext>Lugones, M. 1987. “ Playfulness, ‘World’-Travelling, and Loving Perception.” Hypatia 2 ( 2 ): 3 - 19. <ulink href="http://www.jstor.org/stable/3810013">http://www.jstor.org/stable/3810013</ulink>. doi: 10.1111/j.1527-2001.1987.tb01062.x </bibtext> </blist> <blist> <bibl id="bib18" idref="ref27" type="bt">18</bibl> <bibtext>Mackenzie, C., W. Rogers, and S. Dodds. 2013. Vulnerability: New Essays in Ethics and Feminist Philosophy. New York : Oxford University Press. </bibtext> </blist> <blist> <bibl id="bib19" idref="ref22" type="bt">19</bibl> <bibtext>Marmon Silko, L. 1996. Yellow Woman a Beauty of the Spirit: Essays on Native American Life Today. New York : Simon and Schuster. </bibtext> </blist> <blist> <bibl id="bib20" idref="ref7" type="bt">20</bibl> <bibtext>Negotiating Neglected Narratives. 2015. A conference held at the University College of Bergen, Bergen, Norway, October 7, 2015. </bibtext> </blist> <blist> <bibl id="bib21" idref="ref26" type="bt">21</bibl> <bibtext>Tronto, J. C. 2014. Book Review of Vulnerability: New Essays in Ethics and Feminist Philosophy, edited by C. Mackenzie, W. Rogers, and S. Dodds. Notre Dame Philosophical Reviews. November 17, 2014. <ulink href="http://ndpr.nd.edu/news/53816-vulnerability-new-essays-in-ethics-and-feminist-philosophy/">http://ndpr.nd.edu/news/53816-vulnerability-new-essays-in-ethics-and-feminist-philosophy/</ulink>. </bibtext> </blist> </ref> <aug> <p>By Sean Lessard; Vera Caine and D. Jean Clandinin</p> </aug> <nolink nlid="nl1" bibid="bib637" firstref="ref6"></nolink> <nolink nlid="nl2" bibid="bib214" firstref="ref13"></nolink> <nolink nlid="nl3" bibid="bib42" firstref="ref17"></nolink> <nolink nlid="nl4" bibid="bib168" firstref="ref30"></nolink> <nolink nlid="nl5" bibid="bib82" firstref="ref33"></nolink> <nolink nlid="nl6" bibid="bib85" firstref="ref36"></nolink> <nolink nlid="nl7" bibid="bib110" firstref="ref39"></nolink> |
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| Items | – Name: Title Label: Title Group: Ti Data: Exploring Neglected Narratives: Understanding Vulnerability in Narrative Inquiry – Name: Language Label: Language Group: Lang Data: English – Name: Author Label: Authors Group: Au Data: <searchLink fieldCode="AR" term="%22Lessard%2C+Sean%22">Lessard, Sean</searchLink><br /><searchLink fieldCode="AR" term="%22Caine%2C+Vera%22">Caine, Vera</searchLink><br /><searchLink fieldCode="AR" term="%22Clandinin%2C+D%2E+Jean%22">Clandinin, D. Jean</searchLink> – Name: TitleSource Label: Source Group: Src Data: <searchLink fieldCode="SO" term="%22Irish+Educational+Studies%22"><i>Irish Educational Studies</i></searchLink>. 2018 37(2):191-204. – Name: Avail Label: Availability Group: Avail Data: Routledge. Available from: Taylor & Francis, Ltd. 530 Walnut Street Suite 850, Philadelphia, PA 19106. Tel: 800-354-1420; Tel: 215-625-8900; Fax: 215-207-0050; Web site: http://www.tandf.co.uk/journals – Name: PeerReviewed Label: Peer Reviewed Group: SrcInfo Data: Y – Name: Pages Label: Page Count Group: Src Data: 14 – Name: DatePubCY Label: Publication Date Group: Date Data: 2018 – Name: TypeDocument Label: Document Type Group: TypDoc Data: Journal Articles<br />Reports - Research – Name: Audience Label: Education Level Group: Audnce Data: <searchLink fieldCode="EL" term="%22Secondary+Education%22">Secondary Education</searchLink> – Name: Subject Label: Descriptors Group: Su Data: <searchLink fieldCode="DE" term="%22American+Indians%22">American Indians</searchLink><br /><searchLink fieldCode="DE" term="%22Qualitative+Research%22">Qualitative Research</searchLink><br /><searchLink fieldCode="DE" term="%22Ethics%22">Ethics</searchLink><br /><searchLink fieldCode="DE" term="%22Personal+Narratives%22">Personal Narratives</searchLink><br /><searchLink fieldCode="DE" term="%22Attendance%22">Attendance</searchLink><br /><searchLink fieldCode="DE" term="%22Foreign+Countries%22">Foreign Countries</searchLink><br /><searchLink fieldCode="DE" term="%22Secondary+School+Students%22">Secondary School Students</searchLink><br /><searchLink fieldCode="DE" term="%22Disadvantaged%22">Disadvantaged</searchLink><br /><searchLink fieldCode="DE" term="%22American+Indian+Students%22">American Indian Students</searchLink> – Name: Subject Label: Geographic Terms Group: Su Data: <searchLink fieldCode="DE" term="%22Canada%22">Canada</searchLink> – Name: DOI Label: DOI Group: ID Data: 10.1080/03323315.2018.1465835 – Name: ISSN Label: ISSN Group: ISSN Data: 0332-3315 – Name: Abstract Label: Abstract Group: Ab Data: Framed by a question around vulnerability in narrative inquiries, we show the multiple ways that vulnerability is evident in narrative inquiry. We take up the concerns around vulnerability to show how, as narrative inquirers, we are searching to find ways to think with vulnerability and with what others have called neglected narratives. Drawing on one study with Aboriginal youth and their families, we make visible how questions of vulnerability need to be considered in framing of research puzzles, selecting participants, and moving from field to field texts to interim and final research texts. In composing final research texts, we struggled with the notions of vulnerability that are placed on Aboriginal youth by labels and single stories. These assigned vulnerabilities lead to interpretations that could create experiences of judgment. We returned again to the importance of making experiences visible, in order to shift understandings of who Aboriginal youth are, and are becoming, in a complex world that will not write over or 'erase their Indianness' nor their or our vulnerabilities. We showed the ways questions of vulnerability are inextricably interwoven into narrative inquiry. – Name: AbstractInfo Label: Abstractor Group: Ab Data: As Provided – Name: Ref Label: Number of References Group: RefInfo Data: 21 – Name: DateEntry Label: Entry Date Group: Date Data: 2018 – Name: AN Label: Accession Number Group: ID Data: EJ1182774 |
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| RecordInfo | BibRecord: BibEntity: Identifiers: – Type: doi Value: 10.1080/03323315.2018.1465835 Languages: – Text: English PhysicalDescription: Pagination: PageCount: 14 StartPage: 191 Subjects: – SubjectFull: American Indians Type: general – SubjectFull: Qualitative Research Type: general – SubjectFull: Ethics Type: general – SubjectFull: Personal Narratives Type: general – SubjectFull: Attendance Type: general – SubjectFull: Foreign Countries Type: general – SubjectFull: Secondary School Students Type: general – SubjectFull: Disadvantaged Type: general – SubjectFull: American Indian Students Type: general – SubjectFull: Canada Type: general Titles: – TitleFull: Exploring Neglected Narratives: Understanding Vulnerability in Narrative Inquiry Type: main BibRelationships: HasContributorRelationships: – PersonEntity: Name: NameFull: Lessard, Sean – PersonEntity: Name: NameFull: Caine, Vera – PersonEntity: Name: NameFull: Clandinin, D. Jean IsPartOfRelationships: – BibEntity: Dates: – D: 01 M: 01 Type: published Y: 2018 Identifiers: – Type: issn-print Value: 0332-3315 Numbering: – Type: volume Value: 37 – Type: issue Value: 2 Titles: – TitleFull: Irish Educational Studies Type: main |
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