“ it is now rare to find fieldwork-based feminist research
that does not engage to some degree with the ‘politics of fieldwork,’ i.g. with
a reflexive analysis ‘of how the production of ethnographic knowledge is shaped
by … searcher’s social identity with respect to her… positionality…” This
statement by Richa Nagar reminded me of Becoming Qualitative Researchers: An Introduction book by Corrine Glesne
(2011). I credit this book with introducing me not only to the role and
importance of “reflexivity, positionality, and identity,” but also not
confusing “reflexivity” with biases.
I should thank Nagar for pointing to a similar idea in her
article “Footloose researchers. ‘traveling’ theories, and the politics of
transnational feminist praxis” and Dr. Whitson for selecting this article for
us.
After reading the aforementioned statement made by Nagar, I realized
that “reflexivity” is not only an integral part of qualitative research, which
affects the entire process from topic selection to the overall writing of the
research findings, but it is also a continuing process of a researcher’s
self-awareness throughout the research process.
When I was reading Becoming Qualitative Researchers: An
Introduction raised two questions in my mind. First, how as a qualitative
researcher can I make sure that my reflexivity and positioning will not be disruptive and
that it will not lead me to confounding and prejudicing biases? Also how to
make sure that my self-reflexivity will lead me and my study toward honesty,
humbleness and transparency while conducting my research. Second, does my
“reflexivity, positioning, and identity” limit my access throughout the
research process?
I
thank Nagar, who responded to my questions by discussing her research
experience in India. Her interaction and debate with Indian feminists helped me
to learn, first, as researchers, we are required to be critically aware and
conscious of our reflexivity or self-location ( e,g, gender, nationality,
ethnicity, class, race, etc) in order to limit our biases because it influences
each stage of the research process as well as the outcome. Second, even though “reflexivity,
positionality, and identity” extend our access to learn about (a) ourselves, (b)
the site and the participants we aim to study, and (c) how to collect, analyze,
and interpret our data, there are some ways in which it may limit our access.
I
provide the following reference for those of you may be interested in getting
to the root of “reflexivity, positioning, and identity.”
Glesne, C. (2011). Becoming
qualitative researchers: An introduction (4th ed.). New York, NY:
Pearson Education, Inc.
Khatera-- Thank you for posting this, I have been struggling with the same questions, and it comforted me to know that others have the same concerns. I have read dozens of examples of development in practice over the last few months and have been left with a bitter taste of remnants of modernization theory. I find the most alarming issue is the disconnect that exists between some development agencies applications of practice and value of local knowledge. This issue is highlighted in James Ferguson’s article, “ The Anti-Politics Machine: “Development” and Bureaucratic Power in Lesotho. Ferguson’s account of the development situation in Lesotho paints a picture of obvious disconnect between the assumptions of needs made by the World Bank and the reality of the situation. This issue is one that I have worried about in the development of my thesis topic and future in the development field.
ReplyDeleteNagar’s article mirrored concerns in my own head as a researcher from a western background exploring gender issues in Tanzania. I appreciate her articulation and identification of bias that exist within the realm of development research. While I agree with Nagar’s diagnosis of bias that exists in reflexivity, postionality, and identity I am still left wondering how to address these questions in my own academic career. It has left with me a great motivation to learn Kiswahili and a deepening of the necessity to accurately represent gender issues in Tanzania.