By Eve Tuck, Marcia McKenzie
Bridging environmental and Indigenous reports and drawing on severe geography, spatial idea, new materialist concept, and decolonizing thought, this dynamic quantity examines the occasionally ignored value of position in social technology study. There are frequently very important divergences or even competing logics at paintings in those parts of analysis, a few that may certainly be incommensurable. This quantity explores how researchers around the world are coming to phrases - either theoretically and virtually - with position within the context of settler colonialism, globalization, and environmental degradation. Tuck and McKenzie define a trajectory of "critical position inquiry" that not just furthers empirical wisdom, yet ethically imagines new probabilities for collaboration and action.
Critical position inquiry can contain a number examine methodologies; this quantity argues that what concerns is how the selected method engages conceptually with position with a view to mobilize equipment that permit information assortment and analyses that tackle position explicitly and politically. not like different ways that try to superficially tag on Indigenous issues, decolonizing conceptualizations of land and position and Indigenous tools are principal, now not peripheral, to practices of severe position inquiry.
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Additional info for Place in Research Theory, Methodology, and Methods (Routledge Advances in Research Methods)
Sample text
One of its major impulses, in no small part due to the influence of feminist philosophy, is to reject dualistic separations of the mind from the body, and of nature from culture (p. 21). Introduction to Place in Research 15 Prominent new materialist theorist Karen Barad (2007), following Ruth Wilson Gilmore’s (1999) suggestion to replace a politics of location with a “politics of possibilities,” seeks to dislocate the container model of space, the spatialization of time, and the reification of matter by reconceptualizing the notions of space, time, and matter using an alternative framework that shakes loose the foundational character of notions such as location and opens up a space of agency in which the dynamic intra-play of indeterminacy and determinacy reconfigures the possibilities and impossibilities of the world’s becoming such that indeterminacies, contingencies, and ambiguities coexist with causality.
185, on the human body as a metaphor for landscape). Tewa scholar Gregory Cajete (1994) writes, “Mitakuye Oyasin (we are all related) is a Lakota phrase that . . reflects the understanding that our lives are truly and profoundly connected to other people and the physical world . . knowledge gained from first-hand experience in the world is transmitted or explored through ritual, ceremony, art, and appropriate technology” (p. 26). These positings of nature and land as not external, indeed as ultra-connected to human life, emphasize how land with its physical features, climate, other species, and other aspects can act on and in conjunction with social histories and introduced influences to form current human practices of ritual and ceremony; architecture, planning, and design; educational traditions; and leisure pastimes.
They wonder if the recent proliferation of new ways to theorize and research material reality in fields like geography, political science, economics, anthropology, and sociology are evidence of the inadequacies of textbased approaches encumbered within the prior so-called “cultural turn” (pp. 2–3). Indeed, Coole and Frost see the reconfiguring of understandings of matter as a prerequisite “for any plausible account of coexistence and its conditions in the twenty-first century” (p. 2). Discussing the influence of feminist philosophies on new materialism, Rosi Braidotti (in Dolphijn & van der Tuin, 2012) highlights the centrality of corporeality in this frame: “The body or the embodiment of the subject is to be understood as neither a biological nor a sociological category, but rather as a point of overlap between the physical, the symbolic, and the sociological” (p.