Qualitative Inquiry and Social Justice – serie

Collaborative Spirit-Writing and Performance in Everyday Black Lives is about the interconnectedness between collaboration, spirit, and writing. It is also about a dialogic engagement that draws upon shared lived experiences, hopes, and fears of two Black persons: male/female, straight/gay. This book is structured around a series of textual performances, poems, plays, dialogues, calls and responses, and mediations that serve as claim, ground, warrant, qualifier, rebuttal, and backing in an argument about collaborative spirit-writing for social justice. Each entry provides evidence of encounters of possibility, collated between the authors, for ourselves, for readers, and society from a standpoint of individual and collective struggle. The entries in this Black performance diary are at times independent and interdependent, interspliced and interrogative, interanimating and interstitial. They build arguments about collaboration but always emanate from a place of discontent in a caste system, designed through slavery and maintained until today, that positions Black people in relation to white superiority, terror, and perpetual struggle.With particular emphasis on the confluence of Race, Racism, Antiracism, Black Lives Matter, the Trump administration, and the Coronavirus pandemic, this book will appeal to students and scholars in Race studies, performance studies, and those who practice qualitative methods as a new way of seeking Black social justice.

Collaborative Spirit-Writing and Performance in Everyday Black Lives is about the interconnectedness between collaboration, spirit, and writing. It is also about a dialogic engagement that draws upon shared lived experiences, hopes, and fears of two Black persons: male/female, straight/gay. This book is structured around a series of textual performances, poems, plays, dialogues, calls and responses, and mediations that serve as claim, ground, warrant, qualifier, rebuttal, and backing in an argument about collaborative spirit-writing for social justice. Each entry provides evidence of encounters of possibility, collated between the authors, for ourselves, for readers, and society from a standpoint of individual and collective struggle. The entries in this Black performance diary are at times independent and interdependent, interspliced and interrogative, interanimating and interstitial. They build arguments about collaboration but always emanate from a place of discontent in a caste system, designed through slavery and maintained until today, that positions Black people in relation to white superiority, terror, and perpetual struggle.With particular emphasis on the confluence of Race, Racism, Antiracism, Black Lives Matter, the Trump administration, and the Coronavirus pandemic, this book will appeal to students and scholars in Race studies, performance studies, and those who practice qualitative methods as a new way of seeking Black social justice.

How do we persuade people that we all have common experiences and hopes? That we are ever more dependent on each other in times of globalization via technology, commerce, climate change, and overpopulation? How do we move from an "Us and Them" mentality to simply "Us"?In this book, a follow-up to their first book Betweener Talk, the authors share autoethnographies about being and doing scholarship as betweeners searching for inclusivity. The authors have witnessed an escalation of division in their native Brazil and in the USA, as well as in South America more broadly and Europe – places that had been making steady, albeit slow, progress toward greater inclusion. The book explores identity, interactions, existence, and possibilities in the spaces between "Us" and "Them" to help current and future generations imagine a more inclusive way of living – as Us. It is about how two Third World scholars think the Postcolonial/Decolonizing discourse – with a performance studies lens – can further notions of inclusive social justice through scholarship borne out of lived oppression and the struggle for humanization.It is a union of two authors who, in their own words "have been close friends since our youth, both captivated by Paulo Freire’s notion of education and social transformation through a praxis of conscientização (conscientization), but who experienced life growing up at opposite ends of the social class spectrum. Early through love and later through theory, we have come to viscerally inhabit and embrace our betweener identities in scholarship and daily lives, breaking the distance between us and the paradigms that attempt to separate political, personal, and professional life."The authors’ hope is that their own and other betweener autoethnographies can contribute to the larger qualitative inquiry global movement and its central goal: marching together toward ever greater social justice.

How do we persuade people that we all have common experiences and hopes? That we are ever more dependent on each other in times of globalization via technology, commerce, climate change, and overpopulation? How do we move from an "Us and Them" mentality to simply "Us"?In this book, a follow-up to their first book Betweener Talk, the authors share autoethnographies about being and doing scholarship as betweeners searching for inclusivity. The authors have witnessed an escalation of division in their native Brazil and in the USA, as well as in South America more broadly and Europe – places that had been making steady, albeit slow, progress toward greater inclusion. The book explores identity, interactions, existence, and possibilities in the spaces between "Us" and "Them" to help current and future generations imagine a more inclusive way of living – as Us. It is about how two Third World scholars think the Postcolonial/Decolonizing discourse – with a performance studies lens – can further notions of inclusive social justice through scholarship borne out of lived oppression and the struggle for humanization.It is a union of two authors who, in their own words "have been close friends since our youth, both captivated by Paulo Freire’s notion of education and social transformation through a praxis of conscientização (conscientization), but who experienced life growing up at opposite ends of the social class spectrum. Early through love and later through theory, we have come to viscerally inhabit and embrace our betweener identities in scholarship and daily lives, breaking the distance between us and the paradigms that attempt to separate political, personal, and professional life."The authors’ hope is that their own and other betweener autoethnographies can contribute to the larger qualitative inquiry global movement and its central goal: marching together toward ever greater social justice.

In Globalized Nostalgia, Christina Ceisel shows how national identity is being remade for the global marketplace. Through media, cultural events, foodways, and personal narratives, we see how notions of the past are mobilized towards varied political, economic, and cultural ends.In Galicia, Spain, Ceisel points towards tourism as one mode of cosmopolitan engagement, revisiting food festivals, wine tours, fishing excursions and reality television shows. She identifies globalized nostalgia as a feeling deeply connected to national identity – that these ‘performances’ of tourist activity rely on claims to an authentic past based on "heritage" for value to the consumer. While such strategies work to brand the nation, Ceisel demonstrates how they may also be employed towards emancipation and an inclusive participatory democracy. Placing her own lived experience within the context of our historical present, relying on interpretive methods, including performance autoethnography, Ceisel highlights the tensions embedded in contemporary transnational cultural politics. Through the development of innovative methodological tools, Ceisel points towards new ways of thinking about the politics of belonging. Ultimately, Ceisel argues that we need to reorient our understandings of authenticity and heritage to accommodate the realities of hybridity and diaspora.

In Globalized Nostalgia, Christina Ceisel shows how national identity is being remade for the global marketplace. Through media, cultural events, foodways, and personal narratives, we see how notions of the past are mobilized towards varied political, economic, and cultural ends.In Galicia, Spain, Ceisel points towards tourism as one mode of cosmopolitan engagement, revisiting food festivals, wine tours, fishing excursions and reality television shows. She identifies globalized nostalgia as a feeling deeply connected to national identity – that these ‘performances’ of tourist activity rely on claims to an authentic past based on "heritage" for value to the consumer. While such strategies work to brand the nation, Ceisel demonstrates how they may also be employed towards emancipation and an inclusive participatory democracy. Placing her own lived experience within the context of our historical present, relying on interpretive methods, including performance autoethnography, Ceisel highlights the tensions embedded in contemporary transnational cultural politics. Through the development of innovative methodological tools, Ceisel points towards new ways of thinking about the politics of belonging. Ultimately, Ceisel argues that we need to reorient our understandings of authenticity and heritage to accommodate the realities of hybridity and diaspora.

Reading Autoethnography situates autoethnographic insights within the context of two fundamental concerns of critical qualitative inquiry: justice and love.Through philosophical engagement, it gives close readings of written passages taken from leading autoethnographers and frames the philosophical project of autoethnography as one that is both political and interpersonal. It does this to highlight how autoethnographic lessons can allow us to think through how we may achieve a flourishing for all — something that is both related to justice as it pertains to the political, and when situations are in excess of justice, related to love as it pertains to feeling at home in the world with others. As such, this book will be of interest to those who have a burgeoning interest in autoethnography and seasoned autoethnographers alike; anyone interested in critical qualitative inquiry as a discourse promoting justice and love; and any scholar who has encountered the ethical question of: "What ought we do?"

Reading Autoethnography situates autoethnographic insights within the context of two fundamental concerns of critical qualitative inquiry: justice and love.Through philosophical engagement, it gives close readings of written passages taken from leading autoethnographers and frames the philosophical project of autoethnography as one that is both political and interpersonal. It does this to highlight how autoethnographic lessons can allow us to think through how we may achieve a flourishing for all — something that is both related to justice as it pertains to the political, and when situations are in excess of justice, related to love as it pertains to feeling at home in the world with others. As such, this book will be of interest to those who have a burgeoning interest in autoethnography and seasoned autoethnographers alike; anyone interested in critical qualitative inquiry as a discourse promoting justice and love; and any scholar who has encountered the ethical question of: "What ought we do?"

In this literary, co-constructed narrative, two Brazilian scholars explore the spaces “in-between”—between their own biographies, one raised privileged, the other poor; between the experience of being raised in Brazil and finding acceptance in United States universities; between their lives in the academic establishment and their studies of poverty in Latin America; between the constraints of apolitical scholarship and the need to promote social justice; between contrasting styles of researching, theorizing, and writing. Their dialogue seeks to decolonize the world of American scholarship and promote the use of research toward inclusive social justice.

In this literary, co-constructed narrative, two Brazilian scholars explore the spaces “in-between”—between their own biographies, one raised privileged, the other poor; between the experience of being raised in Brazil and finding acceptance in United States universities; between their lives in the academic establishment and their studies of poverty in Latin America; between the constraints of apolitical scholarship and the need to promote social justice; between contrasting styles of researching, theorizing, and writing. Their dialogue seeks to decolonize the world of American scholarship and promote the use of research toward inclusive social justice.

Tami Spry provides a methodological introduction to the budding field of performative autoethnography. She intertwines three necessary elements comprising the process. First one must understand the body – navigating concepts of self, culture, language, class, race, gender, and physicality. The second task is to put that body on the page, assigning words for that body’s sociocultural experiences. Finally, this merger of body and paper is lifted up to the stage, crafting a persona as a method of personal inquiry. These three stages are simultaneous and interdependent, and only in cultivating all three does performance autoethnography begin to take shape. Replete with examples and exercises, this is an important introductory work for autoethnographers and performance artists alike.

Tami Spry provides a methodological introduction to the budding field of performative autoethnography. She intertwines three necessary elements comprising the process. First one must understand the body – navigating concepts of self, culture, language, class, race, gender, and physicality. The second task is to put that body on the page, assigning words for that body’s sociocultural experiences. Finally, this merger of body and paper is lifted up to the stage, crafting a persona as a method of personal inquiry. These three stages are simultaneous and interdependent, and only in cultivating all three does performance autoethnography begin to take shape. Replete with examples and exercises, this is an important introductory work for autoethnographers and performance artists alike.

Ethnotheatre transforms research about human experiences into a dramatic presentation for an audience. Johnny Saldaña, one of the best-known practitioners of this research tradition, outlines the key principles and practices of ethnotheatre in this clear, concise volume. He covers the preparation of a dramatic presentation from the research and writing stages to the elements of stage production. Saldaña nurtures playwrights through adaptation and stage exercises, and delves into the complex ethical questions of turning the personal into theatre. Throughout, he emphasizes the vital importance of creating good theatre as well as good research for impact on an audience and performers. The volume includes multiple scenes from contemporary ethnodramas plus two complete play scripts as exemplars of the genre.

Ethnotheatre transforms research about human experiences into a dramatic presentation for an audience. Johnny Saldaña, one of the best-known practitioners of this research tradition, outlines the key principles and practices of ethnotheatre in this clear, concise volume. He covers the preparation of a dramatic presentation from the research and writing stages to the elements of stage production. Saldaña nurtures playwrights through adaptation and stage exercises, and delves into the complex ethical questions of turning the personal into theatre. Throughout, he emphasizes the vital importance of creating good theatre as well as good research for impact on an audience and performers. The volume includes multiple scenes from contemporary ethnodramas plus two complete play scripts as exemplars of the genre.

Challenging the critique of autoethnography as overly focused on the self, Tami Spry calls for a performative autoethnography that both unsettles the "I" and represents the Other with equal commitment. Expanding on her popular book Body, Paper, Stage, Spry uses a variety of examples, literary forms, and theoretical traditions to reframe this research method as transgressive, liberatory, and decolonizing for both self and Other. Her book draws on her own autoethnographic work with jazz musicians, shamans, and other groups; outlines a utopian performative methodology to spur hope and transformation; provides concrete guidance on how to implement this innovative methodological approach.

Challenging the critique of autoethnography as overly focused on the self, Tami Spry calls for a performative autoethnography that both unsettles the "I" and represents the Other with equal commitment. Expanding on her popular book Body, Paper, Stage, Spry uses a variety of examples, literary forms, and theoretical traditions to reframe this research method as transgressive, liberatory, and decolonizing for both self and Other. Her book draws on her own autoethnographic work with jazz musicians, shamans, and other groups; outlines a utopian performative methodology to spur hope and transformation; provides concrete guidance on how to implement this innovative methodological approach.

Famous Brazilian educational and social theorist Paulo Freire presents his ideas on the importance of community solidarity in moving toward social justice in schools and society. In a set of talks and interviews shortly before his death, Freire addresses issues not often highlighted in his work, such as globalization, post-modern fatalism, and the qualities of educators for the 21st century. His illuminating comments are supplemented with commentaries by other well-known scholars, such as Ana Maria Araujo Freire, Walter de Oliveira, Norman Denzin, Henry Giroux, and Donaldo Macedo.