“…The former ‘is a gesture that is often tinged with arrogance and an air [of] superiority’, while the latter ‘requires a high dose of humility tinged with civility. Learning about often produces arrogant interrogators; learning from requires humble listeners’ (Kamaara et al , 2012: 49). For us, adopting the second stance was an ethical decision.…”
Section: Methodsmentioning
confidence: 99%
“…As an intercultural project, we were mindful of the challenges this presented to our understanding. Kamaara et al (2012) make a distinction between 'learning about' and 'learning with'. The former 'is a gesture that is often tinged with arrogance and an air [of] superiority', while the latter 'requires a high dose of humility tinged with civility.…”
This article reports the findings of a study on the intercultural dimension of internationalisation at two universities, located in China and Canada, as evidenced through their visiting scholar (VS) programme. Andreotti and her research team identified three articulations of internationalisation in higher education that are located in a modern/colonial imaginary. They propose a fourth articulation, relational trans-localism, that is located outside the modern/colonial imaginary. As participants in the VS programme, we used critical ethnography and critical discourse analysis to investigate the influences of the modern/colonial articulations on the intercultural dimension of the program, and our attempts to develop practices outside the modern/colonial imaginary. Our findings show that although the programme was profoundly affected by neoliberal and liberal discourses, we achieved some success in creating spaces of relational trans-localism. We conclude by identifying the factors that were enabling of these alternative spaces.
“…The former ‘is a gesture that is often tinged with arrogance and an air [of] superiority’, while the latter ‘requires a high dose of humility tinged with civility. Learning about often produces arrogant interrogators; learning from requires humble listeners’ (Kamaara et al , 2012: 49). For us, adopting the second stance was an ethical decision.…”
Section: Methodsmentioning
confidence: 99%
“…As an intercultural project, we were mindful of the challenges this presented to our understanding. Kamaara et al (2012) make a distinction between 'learning about' and 'learning with'. The former 'is a gesture that is often tinged with arrogance and an air [of] superiority', while the latter 'requires a high dose of humility tinged with civility.…”
This article reports the findings of a study on the intercultural dimension of internationalisation at two universities, located in China and Canada, as evidenced through their visiting scholar (VS) programme. Andreotti and her research team identified three articulations of internationalisation in higher education that are located in a modern/colonial imaginary. They propose a fourth articulation, relational trans-localism, that is located outside the modern/colonial imaginary. As participants in the VS programme, we used critical ethnography and critical discourse analysis to investigate the influences of the modern/colonial articulations on the intercultural dimension of the program, and our attempts to develop practices outside the modern/colonial imaginary. Our findings show that although the programme was profoundly affected by neoliberal and liberal discourses, we achieved some success in creating spaces of relational trans-localism. We conclude by identifying the factors that were enabling of these alternative spaces.
“…The authors called for replacing traditional dualistic thinking as it tends to unrealistically isolate certain aspects of life from others: individualism from communalism; listening from speaking; African feminism from Western feminism; precolonial from colonial and postcolonial; community from academy; objectivity from subjectivity; hypothetical from actual; and theory from practice, among others. (Kamaara et al, , p. 67)…”
Section: Literature On Feminist Collaborationmentioning
confidence: 99%
“…Research has also looked at power structures in collaborations that cross institutions and cultural boundaries. Kamaara, Vasko, and Viau (2012) offered insights on the process of intercultural collaboration on a global feminist theology immersion pedagogy project that brought together young scholars from Kenya and the United States. The authors discussed challenges such as finding a collaborative space that worked for all, negotiating speaking and listening among members, and navigating insider/outsider status.…”
Section: Literature On Feminist Collaborationmentioning
We trace back our own multi‐year teaching and writing collaboration in academia to theorize feminist collaboration. Drawing from feminist theories and our autoethnographic reflections, we surface three metaphorical processes that constitute feminist collaboration. We consider feminist collaboration as: (i) reflexive becoming, that is, feminist collaborators constantly make sense of what counts as feminist as the group and context evolve; (ii) proactive improvisation, that is, feminist collaborators collectively strive for everyday transformations within situated constraints; and (iii) co‐learning partnerships, that is, feminist collaborators relate to one another in ways that uphold commitments to reflexivity, equity and care. Enacting these processes are fraught with tensions that intertwine with one another to constrain and enable feminist collaboration. We conclude the article by calling for continued theorization and engagement with feminist collaboration.
“…As stated earlier, collaboration has been regarded as an effective feminist strategy, counteracting the gendered structures, cultures, and processes that persistently marginalize women's participation and limit their potential to thrive in workplaces (Pratt, 2010). Recently, scholars have discussed the benefit and advantages of incorporating feminist values and ethics to challenge and contrast the instrumentalist, competition-based approaches that dominate in academic collaborations (Jones et al, 2019, p. 2;Kamaara et al, 2012;Long et al, 2020;Mountz et al, 2003). Practices such as encouraging retrospective reflexive conversations (e.g., Thomas et al, 2009), equitable participation, recognition of diverse contributions, and applying even power distributions in projects-for example, enabling equal platforms for voices (Mountz et al, 2003), have been suggested as "good collaborations" that enable equal platforms for voices and extend the circle of researchers to "broaden the perspectives and add voices to the field" (Hafernik et al, 1997, p. 31).…”
Section: Feminist Collaboration and Carementioning
This study challenges the prevailing collaboration norms within academia, which predominantly adhere to meritocratic principles favoring masculine and individualistic values. These principles often result in a productivity paradigm centered on publications and high research performance. We contend that such collaboration norms perpetuate exclusionary practices, limiting the participation of women and individuals who do not neatly conform to the criteria of high productivity. Drawing inspiration from Long and colleagues' work in 2020, and guided by relational care ethics, we developed the notion that collaboration as a feminist strategy represents a transformative process of reflexive becoming and co‐learning, emphasizing connectedness and generativity through care. Our findings highlight that through the lens of care, we transcended differing viewpoints, transitioning from self‐centeredness to an other‐oriented approach characterized by empathy, mutual understanding, and acceptance. Emotions emerged as embodied forms of knowledge, enriching the process of co‐learning and co‐becoming. Based on this, we propose a new constellation of Feminist Caring Collaboration in the academy, emphasizing the inclusivity of diverse participants and their varied skills and competencies, with full consideration of individuals' needs and future growth opportunities. Furthermore, we advocate for a broader acknowledgment of emotions such as satisfaction, joy, friendship, and pleasure in the knowledge production process, recognizing their significance in individuals' fulfillment in work and various life circumstances.
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